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I 


MA       •     ^i{ 

LIBRARY 

OF  THE 

University  of  California. 

GIFT    OF 

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Class 

HUMAN   DESTINY 
IN   THE  LIGHT  OF  REVELATION 


HUMAN  DESTINY 


IN     THE 


LIGHT  OF  REVELATION 


BY 


JOHN  F.  WEIR,  M.  A. 

PROFESSOR   IN   YALE   UNIVERSITY,  AUTHOR   OF 

"  THE  WAY  :    THE   NATURE   AND 

MEANS  OF  REVELATION." 


Of   THE 

UNIVERSITY 

Of 


BOSTON  AND  NEW  YORK 
HOUGHTON,  MIFFLIN  AND  COMPANY 

1903 


MAY    b    |U|| 
GIFT        , 

COPYRIGHT,    1903,   BY  JOHN   F.  WEIR 
ALL   RIGHTS   RESERVED 


Published  February,  igoj 


PREFACE 

The  teaching  of  Revelation  concerning 
man's  ultimate  destiny  is  not  vague  or  in- 
conclusive, though  it  has  sometimes  been 
made  to  appear  so  through  metaphysical 
interpretations ;  systems  of  thought  have 
arisen  by  this  means  which  from  time  to 
time  have  been  accorded  a  certain  sanction 
or  authority.  But  it  is  now  widely  recog- 
nized that  such  systems  of  metaphysical 
definition  cannot  be  final  as  statements  of 
truth,  since  they  must  ever  be  subject  to 
critical  revision  with  the  progress  of  mind ; 
the  changes  or  modifications  to  which  they 
have  been  subject  in  the  past  are  an  indica- 
tion of  what  must  follow  in  the  future  as 
truth  is  gradually  freed  from  error. 

Some  recent  attempts  have  been  made  to 
forecast  the  destiny  of  man  by  the  light  of 
modern  science,  and  in  this  light  it  may 


213233 


vi  PREFACE 

perhaps  be  possible  to  form  a  reasonable, 
though  necessarily  vague,  conjecture  as  to 
what  may  be  the  nature  of  that  perfected 
earthly  state  of  man  toward  which  all  the 
higher  activities  of  the  present  life  appear 
gradually  to  tend.  But  of  that  ultimate 
destiny  of  the  human  soul  which  lies  be- 
yond the  horizon  of  this  world,  Science 
supplies  no  data  whatever  upon  which  a 
conclusion  may  rest ;  concerning  that  which 
transcends  the  boundaries  of  the  earthly 
life  Revelation  alone  supplies  the  key.  It 
has  been  the  aim  in  this  treatise,  therefore, 
to  adhere  strictly  to  the  teaching  of  those 
original  scriptures  which  affirm  a  revelation 
of  human  destiny  by  "the  word  of  pro- 
phecy "  and  as  manifested  in  the  person  of 
"Jesus,  the  Christ." 

I  am  not  aware  that  this  exclusive  aim, 
of  ascertaining  the  destiny  of  man  by  the 
light  of  Revelation,  has  hitherto  been  at- 
tempted, except  incidentally,  with  reference 
to  some  less  single  purpose  and  in  a  frag- 
mentary form.     The  prophecies  bearing  on 


PREFACE  vii 

this  subject  have  had  a  profound  signifi- 
cance for  devout  minds  in  all  ages,  but  the 
teaching  of  the  scriptures  with  reference 
to  man's  moral  redemption  has  had  a  ten- 
dency to  place  the  revelation  of  his  ultimate 
spiritual  future  in  a  remote  and  shadowy 
background. 

While  a  release  from  the  conditions  of 
sin  is  the  first  and  most  pressing  need  in 
the  life  of  the  individual,  the  supreme  note 
of  joy  which  finds  emphasis  in  the  scrip- 
tures is  based  upon  the  revelation  of  "  Life 
and  Immortality,"  including  the  manifesta- 
tion of  this  in  its  ultimate  form  in  the  per- 
son of  the  Messiah.  Few,  comparatively, 
realize  how  full  and  complete  and  perfect 
is  the  revelation  of  human  destiny.  Many 
imagine  that  the  knowledge  of  this  is  with- 
held from  man ;  that  nothing  is  known,  or 
can  be  known,  of  man's  ultimate  future ; 
while  some  would  affirm  that  a  veil  should 
be  drawn  over  that  future  lest  the  activities 
of  the  present  be  hindered  by  the  contem- 
plation of  that  which  apparently  is  remote 
and  unsubstantial. 


viii  PREFACE 

But  Revelation  presents  another  view :  it 
emphasizes  the  fact  that  the  knowledge  of 
human  destiny,  once  realized  in  the  con- 
sciousness, is  a  potent  influence  affecting 
the  life  and  thought  of  man,  transfiguring 
the  darkest  features  of  the  present  and 
stimulating  aspiration  and  joy.  From  the 
earliest  (Gen.  xvii :  1-5)  to  the  latest  pro- 
phecies (Rev.  xxi :  1-8),  it  appears  to  be  the 
aim  of  Revelation  to  bring  to  the  human 
consciousness  a  full  knowledge  of  the  divine 
purpose  and  ultimate  end  in  the  creation  of 
man,  and  to  make  this  knowledge  a  reward 
of  faith  and  a  means  of  drawing  the  human 
soul  onward  and  upward  to  the  fulfillment 
of  its  destiny. 

The  advanced  thought  of  the  time,  in 
many  converging  lines,  is  earnestly  seeking 
light  on  the  nature  and  destiny  of  man  by 
the  aid  and  methods  of  modern  Science ; 
this  gives  to  the  study  of  Revelation,  in 
this  connection,  a  peculiar  interest  and  sig- 
nificance, which  it  has  been  the  aim  of  this 
treatise  to  present.     And  as  no  one  order 


PREFACE  ix 

of  truth  stands  unrelated  to  other  forms  of 
knowledge  in  the  human  mind,  Nature  and 
Spirit  have  been  discriminated  in  Part  L,  in 
the  light  of  Science  and  Revelation,  as  an 
introduction  to  Part  II.,  which  treats  ex- 
clusively of  the  Destiny  of  man  as  revealed 
in  Christ.  When  the  reader  reflects  upon 
the  vastness  of  the  theme  and  the  extent 
of  the  ground  traversed,  he  will  apprehend 
that  only  an  outline  was  possible  within  the 
limits  of  one  small  volume ;  but  with  this 
outline  in  mind  the  study  of  Revelation 
will  disclose  with  far  greater  fullness  the 
truths  emphasized  in  this  brief  statement. 


CONTENTS 

PAGE 

PART  I.  NATURE  AND  SPIRIT  .  .  I 
Science  and  Revelation ;  Nature  and  the 
Supra-x\z.\MX2\ ;  The  Creation  of  Man ;  The 
Order  of  Creation  ;  Temporal  and  Eternal 
Life ;  The  Symbols  of  Genesis  ;  The  Cos- 
mogony of  Genesis  ;  The  Process  of  Form- 
ing Man;  Man's  Natural  Ascent;  The 
Travail  of  Nature ;  The  Edenic  Man ; 
Moral  and  Spiritual  States ;  The  Spirit  im- 
parted to  Man;  Activities  of  Nature  and 
Spirit. 

PART  II.  THE  DESTINY  OF  MAN 
AS  REVEALED  IN  CHRIST  ...  89 
What  is  Man  ?  The  Son  of  Man;  The  Mes- 
siah ;  Perfect  Man ;  The  Son  of  Man  in 
Heaven ;  The  Man,  Christ  Jesus ;  The 
World  to  come ;  The  Spirit  of  Jesus  ;  Then 
cometh  the  End ;  A  Little  Lower  than  God ; 
The  Faith  of  God ;  With  Thine  Own  Self; 
We  shall  be  Like  Him. 

CONCLUSION 180 


PART    I 

NATURE   AND   SPIRIT 


# 


"  Jesus  answered  and  said  unto  him,  Verily,  verily,  I 
say  unto  thee,  Except  a  man  be  born  again,  he  cannot 
see  the  kingdom  of  God.  .  .  .  That  which  is  born  of  the 
flesh  is  flesh;  and  that  which  is  born  of  the  Spirit  is 
spirit."  —  John  iii :  3-6. 

"  The  first  man  Adam  became  a  living  soul.  The  last 
Adam  became  a  live-giving  spirit.  Howbeit  that  is  not 
first  which  is  spiritual,  but  that  which  is  natural ;  then 
that  which  is  spiritual.  The  first  man  is  of  the  earth, 
earthy :  the  second  man  is  of  heaven."  —  1  Corinthians 
xv  :  45-47.    (R.  V.) 


* 


NATURE   AND   SPIRIT 

SCIENCE  AND   REVELATION 
I 

It  is  affirmed  as  a  fundamental  truth  of 
Revelation  that  God  is  spiritual  or  supra- 
natural  Being,  that  he  is  over  all  his  works, 
and  that  he  has  variously  revealed  himself 
to  man,  but  more  specifically  through  what 
is  designated  his  "word."  It  may  likewise 
be  affirmed  as  a  fundamental  premise  that 
spiritual  or  supra-natural  Being,  to  be  known 
as  such,  must  be  supernaturally  revealed  ; 
not  necessarily  in  the  form  of  miracle,  so- 
called,  but  through  the  manifestation  of  that 
which  constitutes  the  supra-natural  princi- 
ples "  substance  "  of  that  Being  —  which 
the  scripture  affirms  is  "  Spirit."  *  A  "mani- 
1  John  iv  :  24.     (R.  V.,  margin.) 


4  HUMAN    DESTINY 

festation  of  the  Spirit"1  is  therefore  the 
self-revelation  of  God,  —  the  disclosure  of 
that  which  is  above  or  behind  Nature. 

II 

The  discoveries  of  Science  and  the  course 
of  human  events  are  sometimes  designated 
"revelations,"  the  term  being  freely  applied 
to  whatever  pertains  to  human  enlighten- 
ment ;  but  in  its  scriptural  sense  this  term 
has  a  more  restricted  meaning  as  implied  in 
the  words :  "  God,  who  at  sundry  times  and 
in  divers  manners  spake  in  time  past  unto 
the  fathers  by  the  prophets,  hath  in  these 
last  days  spoken  unto  us  by  his  Son."2 

Likewise  the  term  "  Science  "  may  signify 
all  that  pertains  to  exact  knowledge,  of 
whatever  kind  ;  but  as  commonly  understood 
it  refers  more  specifically  to  the  knowledge 
of  Nature,  and  it  is  in  this  sense  that  the 
term  will  be  used  in  this  treatise.  Science 
and  Revelation  therefore,  as  these  terms<are 
herein   used,   have   a  distinction   in    their 

1  i  Cor.  xii :  7.  2  Heb.  i :  12. 


IN   THE   LIGHT   OF   REVELATION      5 

methods  and  aims  which  it  may  be  well  to 
define  as  a  premise.  Science  may  direct 
the  astronomer  to  point  his  telescope  to  a 
quarter  of  the  heaven  where  a  hitherto  un- 
known planet  will  become  visible  at  a  speci- 
fied time.  The  certainty  of  the  fulfillment 
of  this  prediction  is  due  to  the  fact  that  the 
presence  of  such  an  unseen  body  has  been 
ascertained  through  certain  disturbances 
observed  in  the  movement  of  some  known 
body,  the  cause  of  which  has  been  mathe- 
matically determined.  This  is  not  properly 
a  revelation,  but  a  discovery ;  and  it  is  im- 
portant to  mark  the  distinction  between  the 
enlightenment  that  is  due  to  the  observation 
of  Nature,  and  the  enlightenment  derived 
through  a  revelation  of  the  Spirit.1 

Ill 

For  Revelation,  in  the  scriptural  sense, 
implies  an  order  of  enlightenment  differing 
from  the  common,  as  manifested  in  "the 
sure  word  of  prophecy,"  of  which  means 

1  Gal.  i:  II,  12. 


6  HUMAN-  DESTINY 

the  scripture  affirms  that  "no  prophecy 
ever  came  by  the  will  of  man,  but  men 
spake  from  God,  being  moved  by  the  Holy 
Ghost."  » 

As  thus  defined  the  enlightenment  de- 
rived through  Revelation  differs  from  the 
acquisitions  of  Science  according  to  the  dis- 
tinctions in  their  respective  sources  of  light. 
Jesus  said,  "  The  word  which  ye  hear  is  not 
mine,  but  the  Fathers  who  sent  me."2  .  .  . 
"The  words  that  I  speak  unto  you,  they 
are  Spirit,  and  they  are  life."  3  This  dis- 
tinction is  further  emphasized  by  the  apos- 
tle Paul  as  follows  :  "  My  speech  and  my 
teaching,"  he  said,  "  was  not  with  enticing 
words  of  man's  wisdom,  but  in  demonstra- 
tion of  the  Spirit  and  of  power :  that  your 
faith  should  not  stand  in  the  wisdom  of  men, 
but  in  the  power  of  God.  .  .  .  We  speak  the 
wisdom  of  God  in  a  mystery,  even  the  hid- 
den wisdom,  which  God  ordained  before  the 
world  unto  our  glory ;  which  none  of  the 

1  2  Peter  i :  19-21.  (R.  V.)     2  John  xiv  :  24.  (  R.  V.) 
3  John  vi :  63. 


IN   THE    LIGHT   OF   REVELATION      7 

princes  of  this  world  knew"1  —  or,  which 
was  unknown  to  the  philosophies  of  man.  2 
Thus  the  wisdom  acquired  in  the  course 
of  Nature  the  apostle  designates  "man's 
wisdom,"  by  virtue  of  its  being  an  acquisi- 
tion of  the  human  mind  through  the  use 
of  man's  intellect ;  but  "  a  demonstration 
of  the  Spirit  and  of  power "  he  designates 
"  the  wisdom  of  God."  3 

IV 

In  the  light  of  the  knowledge  that  all 
things  are  fundamentally  of  divine  origin, 
the  wisdom  derivable  from  Nature  is  like- 
wise the  wisdom  of  God  —  but  in  a  secon- 
dary sense.  For  Nature  is  an  organic  ex- 
pression of  the  mind  of  a  Creator ;  man's 
last  discovery  through  the  observation  of 
Nature  is  natural  law.  The  wisdom  deriv- 
able from  Nature  is  therefore  a  result  of 
the  mediation  of  natural  law,  and  natural 
law  differs  from  "a  demonstration  of  the 

1  1  Cor.  ii :  4-8. 

2  Matt,  xiii :  35  ;  Rom.  xvi :  25,  26. 
8  1  Cor.  i :  23,  24.. 


8  HUMAN    DESTINY 

Spirit "  as  the  creation  differs  from  its 
originating  and  sustaining  Cause.  For  the 
laws  of  Nature  are  not  more  truly  God  than 
are  the  products  of  these  laws  :  they  do  not 
reveal  "  the  Spirit  of  God  "  in  a  primary 
sense,  as  God  is  revealed  in  "  his  word  "  or 
in  "  his  Christ."  While,  therefore,  a  crea- 
tor and  sustainer  of  the  universe  may  be 
inferred  from  the  observation  of  Nature, 
even  to  "  his  eternal  power  and  Godhead," 1 
as  the  maker  of  all  things,  God  is  known 
as  to  his  spiritual  Fatherhood  by  Reve- 
lation ;  for  in  "  a  demonstration  of  the 
Spirit " 2  God  himself  is  present  in  the 
manifestation  in  a  primary  sense.  Thus 
are  Science  and  Revelation  clearly  distin- 
guishable as  of  two  orders  of  "wisdom," 
proceeding  respectively  from  Nature  and 
Spirit. 

V 

Revelation  affirms  that  "  God  is  Spirit ; "  3 
and  as  already  stated  Spirit  is  supra-natural, 

1  Rom.  i :  20.  2  I  Cor.  ii :  4. 

8  John  iv :  24.     (R.  V.,  margin.) 


IN   THE    LIGHT   OF    REVELATION      9 

—  above  or  behind  Nature.  The  most  an- 
cient symbol  of  Revelation  affirms  figura- 
tively that  "  the  Spirit  of  God  moved  "  in 
originating  a  creative  act ; 1  then  followed, 
in  the  light  of  Science,  an  order  of  Nature 
through  which  were  formed  the  universe 
and  man. 

For  Science  has  already  demonstrated 
the  truth  that  creation  is  by  natural  law  ; 
and  while  this  "  order  of  Nature,"  so- 
called,  proceeds  forth  from  God  —  of  whom, 
through  whom,  and  to  whom  are  all  things  2 

—  the  originating  cause,  or  divine  imma- 
nence, which  is  Spirit,  is  not  discernible  in 
Nature  as  to  his  essential  Being.  It  is  an 
ancient  question,  "  Canst  thou  by  searching 
find  out  God  ?  "  3  The  most  acute  scientific 
scrutiny  fails  to  discover  anything  back  of 
natural  law,  though  it  belongs  to  the  neces- 
sities of  human  thought  to  infer  an  intelli- 
gent First  Cause. 

In  the  last  analysis,  therefore,  Science 
resolves  the  order  of  Nature  into  a  system  of 

1  Gen.  i :  1,  2.  2  Rom.  xi :  36.  8  Job  xi :  7. 


io  HUMAN    DESTINY 

laws,  a  correlation  of  forces  —  impersonal, 
comprehensive,  immutable  —  which  form, 
differentiate,  and  apparently  explain  all  nat- 
ural phenomena  of  the  physical  and  mental 
realms.  The  existence  of  the  supra-natural, 
therefore,  is  not  demonstrable  by  Science, 
but  through  a  revelation  of  the  Spirit ; 1  and 
in  a  revelation  of  the  Spirit,  God  himself, 
who  alone  is  supra-natural,  breaks  forth,2 
as  it  were,  through  his  creation  and  is  mani- 
fested in  and  through  the  soul  of  man,  the 
scripture  affirming  that  "  the  tabernacle  of 
God  is  with  men."  3 

1  I  Cor.  ii :  4,  5.        2  Exod.  xix :  22.       8  Rev.  xxi :  3. 


IN    THE   LIGHT   OF   REVELATION     n 


NATURE    AND   THE   SUPRA- 
NATURAL 

I 

A  "  demonstration  of  the  Spirit "  is  there- 
fore the  self-revelation  of  God,  in  and 
through  the  soul  of  man.  But  so  long  as 
man  is  wholly  of  the  order  of  Nature,  the 
scripture  affirms  he  is  incapable  of  discern- 
ing "the  things  of  the  Spirit  of  God."1 
The  apostle  Paul  says,  "  The  natural  man  re- 
ceiveth  not  the  things  of  the  Spirit  of  God  : 
for  they  are  foolishness  unto  him ;  neither 
can  he  know  them,  because  they  are  spirit- 
ually discerned."  2  And  it  is  a  fundamental 
teaching  of  Christ's  gospel  that  "  Except 
a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God.  .  .  .  Except  a  man  be 
born  ...  of  the  Spirit,  he  cannot  enter  into 
the  kingdom  of  God."3    For  Nature  is  ap- 

1  i  Cor.  ii:  II.  2  i  Cor.  ii :  14. 

8  John  iii :  3-10. 


12  HUMAN    DESTINY 

prehended  by  that  which  is  natural,  and 
Spirit  is  apprehended  by  that  which  is 
spiritual ;  like  discerns  like.  That  which 
is  born  in  the  order  of  Nature  is  natural, 
and  that  which  is  "  born  of  the  Spirit  "  is 
spiritual  or  divine.1  Therefore  Jesus  said, 
"  Marvel  not  that  I  said  unto  thee,  Ye  must 
be  born  again."  2 

For  as  formed  in  the  order  of  Nature 
man  is  a  "  creature ; "  3  the  scripture  says 
he  is  made  of  the  elements  of  the  earth  :4 
and  it  is  likewise  affirmed  that  this  crea- 
tion is  not  consummated5  in  man  until  he 
is  endowed  with  the  Spirit,  or  "  born  of 
God."  6 

This  teaching  of  Christ  and  his  apostle, 
through  the  distinctions  and  issues  that 
flow  thence,  will  be  found  to  be  funda- 
mental in  the  revelation  of  human  des- 
tiny. 

1  John  iii :  6.  2  John  iii :  7. 

8  Rom.  viii :  19.  4  Gen.  ii :  7. 

5  Rom.  viii:  II.  6  1  John  iv:  7-9. 


IN   THE   LIGHT   OF   REVELATION     13 

II 

If  man  received  this  spiritual  endowment 
in  the  course  of  Nature  it  would  have  been 
needless  to  say  that  he  "must  be  born 
again/'  that  he  must  be  "born  of  the 
Spirit."  The  teaching  of  Jesus  likewise 
has  reference  to  the  freedom  of  the  indi- 
vidual human  will  to  accept  or  reject  this 
"gift  of  God."  x  Except  a  man  (the  indi- 
vidual soul)  be  born  of  the  Spirit,  he  can- 
not "  see,"  or  "  enter,"  the  kingdom  of  God. 

For  "the  kingdom  of  God"  is  a  spirit- 
ual as  distinguished  from  a  natural  realm, 
wherein  "the  things  pertaining  to  God" 
are  spiritually  discerned,  without  a  veiling.2 
The  scripture  affirms  that  it  is  not  until 
man  is  "born  of  the  Spirit"  that  he  is 
"  born  of  God,"  or  becomes  a  son  of  God  : 
"  As  many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God ;  even 
to  them  that  believe  on  his  name :  which 
were  born,  not  of  blood,  nor  of  the  will  of 

1  John  iv  :  10 ;  Rom.  vi :  23.         2  2  Cor.  iii :  14-16. 


14  HUMAN    DESTINY 

the  flesh,  nor  of  the  will  of  man,  but  of 
God."  x 

While,  therefore,  in  the  order  of  Nature, 
and  by  the  light  of  Science,  man  may 
vaguely  discern  a  divinity  in  an  inferred 
first  cause,  or  in  a  power  which  upholds 
the  universe,  God  is  known  as  to  his  spirit- 
ual Fatherhood  through  some  other  form  of 
knowledge.  Jesus  said,  "  No  man  knoweth 
the  Son,  but  the  Father ;  neither  knoweth 
any  man  the  Father,  save  the  Son,  and  he 
to  whomsoever  the  Son  will  reveal  him  :  "  2 
and  "  no  man  cometh  unto  the  Father,  but 
by  me."  3 

III 

The  revelation  of  God  as  Spirit  is  there- 
fore in  a  sense  distinct  from  his  revelation 
in  Nature  as  the  creator  and  sustainer  of 
the  universe.  And  in  order  that  man  may 
discern  "  the  things  of  the  Spirit  of  God  "  4 
the   scripture   affirms  he  "  must   be   born 

1  John  i :  13.  2  Matt,  xi :  27. 

8  John  xiv  :  6.  *  1  Cor.  ii :  14. 


IN   THE   LIGHT   OF   REVELATION      15 

anew."  *  To  them  that  were  entering  upon 
this  divine  inheritance  the  scripture  says, 
emphasizing  a  distinction  of  the  spiritual 
and  the  natural  in  the  order  of  the  soul's 
life,  "The  things  of  God  none  knoweth, 
save  the  Spirit  of  God.  But  we  received,  not 
the  spirit  of  the  world,  but  the  spirit  which 
is  of  God  ;  that  we  might  know  the  things 
that  are  freely  given  to  us  by  God.  Which 
things  also  we  speak,  not  in  words  which 
man's  wisdom  teacheth,  but  which  the  Spirit 
teacheth;  comparing  spiritual  things  with 
spiritual."2 

In  the  light  of  this  teaching  the  enlight- 
enment that  comes  of  Nature  and  the  en- 
lightenment which  comes  of  Spirit  are  in  a 
sense  distinct.  One  order  of  wisdom  re- 
lates to  that  which  is  created,  formed,  made, 
and  to  the  mind  thence  derived  ;  while  the 
other  relates  to  God  himself,  or  to  that 
which  is  "begotten  of  God."  They  who 
are  born  of  the  Spirit  are  said  to  be  "  taught 

1  John  Hi :  7.     (R.  V.) 

2  1  Cor.  ii:  11-13.    (R- V.) 


16  HUMAN    DESTINY 

of  God  ;  " 1  for  when  man  has  become  spir- 
itual-minded 2  God  then  guides  and  counsels 
man  Spirit  to  spirit,  by  an  inward  com- 
munion that  is  spiritual  or  divine.3  When 
one  of  the  disciples  of  Jesus  first  manifested 
this  spiritual  enlightenment  the  Master  said, 
"  Blessed  art  thou  ...  for  flesh  and  blood 
hath  not  revealed  it  unto  thee,  but  my 
Father  which  is  in  heaven."4  The  disciple 
was  blessed  because  of  his  spiritual  discern- 
ment as  well  as  in  the  special  revelation  that 
was  made  to  him.  And  it  is  upon  this  spir- 
itual  order  of   apprehension,  through   the 

1  John  vi :  45.  2  Rom.  viii :  6-11. 

3  Faculties  are  developed  and  various  orders  of  mind 
formed  according  to  the  nature  of  the  sustained  impulse 
given  to  thought  through  observation  and  reflection. 
The  "  natural  mind  "  is  formed  through  the  observation 
of  natural  things,  and  to  the  extent  of  its  knowledge  its 
accretions  constitute  an  image  of  the  natural  world.  In 
like  manner,  when  inspired  by  the  Spirit,  a  distinct 
order  of  observation  and  reflection,  pertaining  to  spir- 
itual things,  forms  the  spiritual  mind,  or  "  man  : "  and 
these  two  orders  of  mind  differ  according  to  the  distinc- 
tions existing  in  their  objects  of  thought. 

4  Matt,  xvi :  17. 


IN   THE   LIGHT   OF   REVELATION      17 

birth  of  a  spiritual  consciousness  in  man, 
that  Christ  declared  he  would  build  his 
church1  or  found  his  "  kingdom,"  — a  king- 
dom of  the  Spirit,  "the  kingdom  of  God." 

1  Matt,  xvi :  18. 


18  HUMAN   DESTINY 


THE  CREATION   OF  MAN 

I 

But  while  "  the  natural  man,"  or  natural 
mind  —  by  which  is  meant  the  mind  that  is 
formed  exclusively  in  the  order  of  Nature 
—  as  the  scripture  says,  "receiveth  not  the 
things  of  the  Spirit  of  God,"1  it  has  its  own 
proper  function  to  exercise  in  the  discern- 
ment of  that  which  is  natural.  When  it  is 
affirmed  in  the  parable  that  "  the  children 
of  this  world  are  in  their  generation  wiser 
than  the  children  of  light,"  2  a  general  truth 
is  implied ;  namely,  that  wisdom  on  any 
given  plane  has  reference  to  the  things  per- 
taining to  that  plane ;  and  while  Nature 
is  apprehended  naturally,  Spirit  is  appre- 
hended spiritually,  —  like  discerns  like  : 
therefore  the  scripture  says  spiritual  things 
are  "spiritually  discerned."3 

1  i  Cor.  ii :  14.  2  Luke  xvi:  8. 

3  1  Cor.  ii :  14. 


IN   THE   LIGHT   OF   REVELATION     19 

That  which  engaged  the  mind  of  Newton 
in  his  Principia  and  that  which  filled  the 
mind  of  Paul  in  his  Epistles  are  not  of  one 
and  the  same  order  of  truth,  though  funda- 
mentally both  orders  of  truth  are  alike  of 
divine  origin.  But  the  truths  of  Nature 
and  the  truths  of  Spirit  are,  respectively, 
with  reference  to  natural  and  spiritual 
realms.  Science  is  now  affirming  "  the 
unity  of  Nature,"  while  Revelation  affirms 
"the  unity  of  the  Spirit ; "  *  and  these  uni- 
ties agree  in  one  only  in  the  end  and  con- 
summation of  human  destiny,  when  God  will 
be  "all  in  all."2 

II 

In  so  far,  therefore,  as  Nature  has  minis- 
tered to  the  creation  of  man  Science  is  the 
interpreter  of  the  process,  and  Science  is 
gradually  explaining  this  order  of  creation 
through  the  discovery  of  natural  law.  As 
thus  explained  —  in  so  far  as  the  scientific 
mind  is  warranted  in  forming  a  conclusion 

1  Eph.  iv :  3,  4 ;  1  Cor.  vi  117.  2  1  Cor.  xv  :  28. 


20  HUMAN   DESTINY 

from  the  ascertained  facts  —  man  is  an 
organic  creature  "formed"  through  evolu- 
tion and  development.  Science,  as  already 
affirmed,  is  only  cognizant  of  that  which  is 
natural — the  J7//ra-natural  "  Spirit  "  is  not 
included  in  her  categories.  Every  form  and 
function  of  the  human  organism,  apparently 
every  faculty  of  mind  —  as  the  forming  of 
these  in  the  order  of  Nature  is  gradually 
reduced  to  knowledge  —  attests  man's  re- 
lationship to  subordinate  organisms,  and 
these  in  turn  to  lower  or  more  rudimentary 
forms  of  life.  For  in  the  light  of  Science 
an  order  is  found  to  prevail  throughout  Na- 
ture  which  links  the  latest  developments 
with  the  initial  stages  of  creation,  and  the 
forming  of  "  man  "  apparently  is  included 
in  this  order.  Though  Science  has  by  no 
means  solved  the  problem  of  man's  ascent 
in  the  order  of  Nature,  the  results  of  mod- 
ern research  already  suggest  the  inference 
that  natural  law  preserves  an  unbroken 
order,  or  chain  of  sequence,  which  con- 
nects the  latest  with  the  earliest  stages  of 
creation. 


IN   THE   LIGHT   OF   REVELATION     21 

III 

Through  the  discrimination  of  genera  and 
species,  through  the  development  of  facul- 
ties and  functions,  there  seems  to  have  been, 
in  the  light  of  Science,  a  gradual  rising  from 
simpler  to  more  complex  organisms,  from 
lower  to  higher  forms  of  life,  until  in  "  man  " 
the  physical  organism  apparently  reached 
its  final  stage  of  development.  Thence  on 
there  follows  an  evolution  of  the  mind  and 
the  moral  sense  which  differentiates  "  man  " 
from  all  subordinate,  antecedent  forms  of 
life,  and  apparently  has  no  bounds  of  limi- 
tation. As  the  struggle  between  the  vari- 
ous races  of  man  becomes  more  and  more 
dependent  upon  intellectual  and  moral  quali- 
ties, the  dominance  of  physical  force  gradu- 
ally yields,  though  with  exceeding  slowness, 
to  these  higher  powers  pertaining  to  the 
soul.  Hence  when  the  physical  organism 
attained  its  final  development  in  man,  the 
evolution  of  his  psychic  powers,  as  expressed 
in  mind,  continued  on  independent  of  any 


22  HUMAN    DESTINY 

further  change  of  the  bodily  form  ;  for  there 
is  "no  indication  that  Nature  tends  to  the 
production  of  any  higher  organism  than 
that  of  man."  While,  therefore,  in  all  living 
creatures  subordinate  to  man  the  physical 
organism  appears  to  have  set  a  limit  to  their 
psychic  development,  —  as  determined  by 
their  mental  range  or  intelligence,  —  when 
the  human  stage  was  reached,  thence  on 
there  followed  a  seemingly  independent  evo- 
lution of  the  mind  and  the  moral  sense, 
which  became  a  distinguishing  human  char- 
acteristic, separating  man,  through  these 
higher  attributes  of  the  soul,  from  all  that 
subordinate  creation  which  Revelation  figu- 
ratively designates  in  its  totality  "  the  dust 
of  the  ground,"  of  which  the  scripture 
affirms  "  man  is  made." * 

1  Gen.  ii :  7. 


IN   THE   LIGHT   OF   REVELATION     23 


THE   ORDER   OF   CREATION 


Thus  the  results  of  modern  scientific  re- 
search appear  to  agree  with  this  symbol  Of 
Revelation  as  to  man's  origin  and  natural 
descent,  or  with  respect  to  the  forming  of 
his  natural  mind  and  organism.  The  pro- 
cess of  man's  creation  in  the  order  of  Na- 
ture is  gradually  being  explained  through 
the  discovery  of  natural  laws  ;  which  nat- 
ural agencies  Revelation  symbolizes  by  the 
anthropomorphic  figure,  "  the  work  of  mine 
hands  "  1  —  the  laws  of  Nature  being  re- 
garded as  an  instrumentality. 

Revelation,  having  another  end  in  view 
than  that  of  supernaturally  informing  man 
with  reference  to  the  natural  history  of 
creation,  merely  outlines  this  figuratively, 
in  a  few  far-reaching  all-inclusive  symbols, 
in  Genesis,  as   a  foundation   upon   which 

1  Isa.  xxix :  23. 


24  HUMAN   DESTINY 

it  was  divinely  purposed  "  in  the  fulness 
of  time  "  1  —  as  discerned  in  the  light  of 
the  New  Testament  —  to  base  a  revelation 
of  the  Spirit  through  Jesus  Christ,2  when 
man  was  qualified  to  receive  this  divine 
gift. 

The  "  Spirit  of  prophecy "  reveals  no- 
thing which  man  may  discover  of  himself 
by  the  use  of  his  intellect,  for  it  is  by 
searching  out  the  truths  of  Nature,  in  the 
widest  sense,  that  man's  intellect  is  formed ; 
and  to  supernaturally  reveal  this  natural 
order  of  truth  would  have  an  injurious  effect 
upon  the  human  mind  by  depriving  it  of  a 
proper  exercise  of  its  own  natural  faculties 
in  their  development.  The  reference  Reve- 
lation makes  to  the  order  of  a  natural  crea- 
tion is  therefore  merely  a  figurative  or 
symbolic  outline,  indicating  the  divine  im- 
manence in  the  creative  act,  with  special 
reference  to  what  was  to  follow  when  "  the 
divine  nature  "  3  should  be  imparted  to  man 
through  Jesus  Christ. 

1  Gal.  iv :  4.        2  Rom.  xvi :  25.  8  2  Peter  i :  4. 


IN   THE    LIGHT   OF   REVELATION     25 

II 

By  the  light  of  Science  the  inference  may 
now  be  drawn  that  all  the  activities  of  Na- 
ture tended  from  the  beginning  toward  that 
final  consummation  which  is  expressed  in 
"  man ; "  and  the  scripture  intimates  as 
much  when  it  affirms  that  a  "  Saviour  of 
men  "  was  "  foreordained  before  the  founda- 
tion of  the  world."  *  In  the  light  of  this 
revelation  the  divine  purpose  is  made  known 
from  the  beginning  ;  namely,  that  the  crea- 
tion and  salvation  of  "man"  was  in  mind 
before  this  world  came  into  existence. 

The  scripture  figuratively  affirms  that  it 
was  not  until  "  man  was  made "  that  the 
divinity  "breathed  into  his  nostrils  the 
breath  of  life,  and  man  became  a  living 
soul."  2  Referring  to  the  "  natural  man  "  as 
distinguished  from  that  spiritual  manhood 
revealed  in  Christ,  the  apostle  Paul  says  : 
"  The  first  man  Adam  became  a  living  soul ; 
the  last  Adam  became  a  life-giving  spirit. 

1  1  Peter  i :  20.  2  Gen.  ii :  7. 


26  HUMAN    DESTINY 

Howbeit  that  is  not  first  which  is  spiritual, 
but  that  which  is  natural ;  then  that  which 
is  spiritual.  The  first  man  is  of  the  earth, 
earthy :  the  second  man  is  of  heaven.  .  .  . 
And  as  we  have  borne  the  image  of  the 
earthy,  we  shall  also  bear  the  image  of 
the  heavenly/' *  By  his  use  of  the  present 
tense  —  "  the  first  man  is,"  etc.  —  the  apos- 
tle implies  that  this  order  of  creation  is 
common  to  all  men ;  "  first  the  natural ; 
afterward,  then  that  which  is  spiritual. "  2 

For  the  making  of  man,  in  the  light  of 
this  teaching,  was  not  an  act  consummated 
in  a  remote  past,  but  is  still  in  process  in 
the  life  of  the  individual,  as  implied  in  the 
words  of  Christ,  "  My  Father  worketh 
hitherto,  and  I  work."3  .  .  .  "My  meat  is 
to  do  the  will  of  him  that  sent  me,  and  to 
finish  his  work."  4  For  it  is  through  Christ 
that  the  Father  imparts  his  own  Spirit  in- 
dividually to  man,  that  man  may  become 
"  a  living  soul  "  5  —  that  is,  a  soul  quickened 

l  i  Cor.  xv  :  45-49.     (R.  V.)  2  A#  y. 

8  John  v  :  17.       4  John  iv :  34.        5  Gen.  ii :  7. 


IN    THE   LIGHT   OF   REVELATION    27 

by  the  indwelling  "  Spirit  of  God  ; "  and  the 
sign  of  the  consummation  of  this  divine  act 
in  the  creation  of  man  was  when  the  risen 
Christ  breathed  on  his  disciples  and  said, 
" Receive  ye  the  Holy  Spirit"1  —  a  sym- 
bol, or  sign,  of  that  subconscious  spiritual 
experience  which  is  common  to  his  follow- 
ers through  all  time. 

1  John  xx  :  22. 


28  HUMAN    DESTINY 


TEMPORAL  AND   ETERNAL  LIFE 


In  its  ever-widening  sphere  of  knowledge 
Science  indicates  a  gradual  advance  in  hu- 
man progress  in  the  earthly  life  —  morally, 
intellectually,  and  materially ;  but  concern- 
ing that  ultimate  destiny  of  the  human  soul 
which  transcends  this  present  stage  of  life, 
Science  is  necessarily  silent,  for  Nature 
holds  no  revelation  of  this.  In  the  light 
of  Nature  the  individual  man  seemingly 
emerges  into  existence  at  his  birth  and 
sinks  into  oblivion  at  his  death  —  the  mo- 
mentous question  of  his  immortal  future 
remaining  unsolved.  But  by  the  revela- 
tion in  Jesus  Christ  life  and  immortality 
are  brought  to  light !  in  a  comprehensive 
"demonstration"2  of  the  truth  by  actual 
manifestation.    This  revelation  in  the  Christ 

1  2  Tim.  i :  io.  2  i  Cor.  ii :  4. 


IN    THE    LIGHT   OF   REVELATION    29 

is  sup ra-natural  in  one  sense,  by  its  "  reve- 
lation of  the  Spirit  ;  "  *  and  /r^ter-natural 
in  another  sense,  by  its  manifestation  of 
"the  Son  of  man  in  heaven  ;  "  2  in  whom, 
the  apostle  Paul  says,  "  dwelleth  all  the  ful- 
ness of  the  Godhead,  bodily  "  3  —  for  where 
"  man  "  is,  in  bodily  form,  there  is  neces- 
sarily a  natural  environment  corresponding 
to  that  organism,  however  sublimated  or 
spiritualized  :  "  Nature  "  not  as  known  to 
man  in  a  physical  world,  but  as  known 
to  the  angels  in  heaven. 

II 

The  scripture  affirms,  in  substance,  that 
the  travail  of  the  whole  creation  "  in  pain 
together,"  in  bringing  forth  man,  was  "until 
now,"  or  until  in  the  fulness  of  time  "  God 
sent  forth  his  Son  "  into  the  world  4  to  re- 
deem the  human  soul  from  that  earthly 
environment  incidental  to  its  creation  on 
the  plane  of  Nature,  and  to  reveal  and  im- 

1  1  Cor.  xii :  7.  2  John  iii :  13. 

8  Col.  ii :  9.  *  Gal.  iv.  3-5 


30  HUMAN    DESTINY 

part  the  Spirit  to  man.  Concerning  this 
travail  of  "the  whole  creation,"  when  com- 
pared with  that  destiny  which  is  reserved 
for  man,  the  apostle  Paul  says,  "  I  reckon 
that  the  sufferings  of  this  present  time  are 
not  worthy  to  be  compared  with  the  glory 
which  shall  be  revealed  in  us  :  for  the  ear- 
nest expectation  of  the  creature  waiteth  for 
the  manifestation  of  the  sons  of  God." 1 
Hereby  a  distinction  is  clearly  drawn  be- 
tween "  the  creature  "  —  the  man  that  is 
made  —  and  man  when  he  is  "  born  of  God." 
And  there  is  added  this  further  revelation  : 
"  The  creature  itself  also  shall  be  delivered 
from  the  bondage  of  corruption  into  the 
glorious  liberty  of  the  children  of  God. 
For  we  know  that  the  whole  creation  groan- 
eth  and  travaileth  in  pain  together  until 
now.  And  not  only  they,  but  we  ourselves 
which  have  the  first-fruits  of  the  Spirit, 
even  we  ourselves  groan  within  ourselves, 
waiting  for  the  adoption,  to  wit,  the  redemp- 
tion of  the  body."  2 

1  Rom.  viii:  18,  19.  2  Rom.  viii :  21-23. 


IN   THE   LIGHT   OF   REVELATION    31 

III 

For  through  the  imparting  of  the  divine 
Spirit  to  man,  as  outwardly  symbolized  by 
its  descent  upon  Jesus  "  like  a  dove,"  2  that 
which  was  created  in  the  order  of  Nature 
is  eventually  merged,  "  by  adoption,"  2  into 
that  divine  sonship  which  is  spiritual  and 
eternal.  In  the  light  of  Revelation,  there- 
fore, it  is  plain  that  man  was  not  created 
a  child  of  God  in  the  order  of  Nature  ;  for 
it  is  said  that  "  the  creature  waiteth  for  the 
manifestation  of  the  sons  of  God  "  —  that 
is,  for  that  new  birth,  "  of  the  Spirit,"  which 
implants  in  man  "  the  divine  nature  ;  "  3  or, 
as  it  is  figuratively  expressed  in  Genesis, 
when  the  Deity  "  breathed  into  man  the 
breath  of  life."  It  is  not  until  man  is  mor- 
ally prepared  that  he  is  endowed  with  the 
divine  Spirit  and  becomes  a  son  of  God.  4 
For  the  apostle  Paul  speaks  of  those  follow- 
ers of  Christ  who  with  him  had  "  received 

1  John  i :  32.  2  Rom.  viii :  23. 

8  2  Peter  i :  4.  *  John  i :  12. 


32  HUMAN   DESTINY 

the  first-fruits  of  the  Spirit,"  as  waiting  for 
this  imparted  Spirit  to  redeem  the  whole 
"creature,"  body  and  mind  —  to  bring  the 
whole  "natural  man"  "into  the  glorious 
liberty  of  the  children  of  God." 

IV 

It  is  through  the  presence  of  that  in- 
dwelling Spirit  imparted  from  the  Father 
—  prophetically  symbolized  by  the  Crea- 
tor's "breathing  into  man  the  breath  of 
life  "  *  —  that  man  is  spiritually  conformed 
to  the  "image"  and  "likeness"  of  God2 
when  made  a  partaker  of  the  divine  na- 
ture.3 Whether,  therefore,  "  perfect  man," 
made  "in  the  image"  and  "likeness  of 
God,"  is  discernible  in  "  the  Adam  "  of  the 
Edenic  symbol,  or  in  Jesus,  the  Christ,  is 
according  to  a  literal  or  a  spiritual  read- 
ing of  the  scripture  —  as  to  whether  that 
ancient  symbol  refers  to  a  special  historic 
progenitor   of   the   human   family   of  this 

1  Gen.  ii  :  7.  2  Gen.  i :  26. 

8  2  Peter  i :  4.     (R.  V.) 


IN   THE   LIGHT   OF  REVELATION    33 

earth,  or  to  the  genus  honio,  rilling  all 
worlds  and  "  the  heaven  of  heavens  "  —  of 
whom  the  sole  perfect  type  known  to  this 
earthly  family  of  man  is  he  who  designated 
himself  "the  Son  of  man  which  is  in 
heaven."  l 

1  John  iii :  13. 


34  HUMAN   DESTINY 


THE   SYMBOLS   OF   GENESIS 


Read  in  the  light  of  the  New  Testa- 
ment, a  key  to  the  general  trend  of  Reve- 
lation may  be  found  in  the  symbols  of 
Genesis.  Prophecy  employs  parables  and 
symbolic  figures  to  express  spiritual  or 
divine  truths  ;  through  these  simple  and 
familiar  forms,  pertaining  to  the  mind  of 
the  time,  the  Spirit  prophesies  in  advance 
of  man's  natural  understanding.  Jehovah 
said,  "  I  have  used  similitudes  by  the  minis- 
try of  the  prophets  ;  "  1  and  Jesus  gave  as 
a  reason  for  his  use  of  parable  in  speaking 
to  "  the  multitude,"  "  That  seeing  they 
shall  see,  and  shall  not  perceive ;  and  hear- 
ing they  shall  hear,  and  shall  not  under- 
stand "  2 —  until  by  searching  the  word  and 
pondering  it  in  the  heart  the  truth  gradually 

1  Hos.  xii :  10.  2  Matt,  xiii :  14. 


IN   THE   LIGHT   OF   REVELATION    35 

dawns  in  an  awakened  spiritual  conscious- 
ness. The  symbols  of  Genesis  have  there- 
fore a  deeper  spiritual  significance  than  is 
usually  accorded  them  in  the  light  of  Na- 
ture, wherein  they  are  sometimes  viewed 
as  merely  mythical  fragments,  or  conjec- 
tures, expressive  of  the  groping  of  the  mind 
of  the  ancient  world  in  its  speculative  search 
for  the  genesis  of  things. 

II 

Discerned  in  the  light  of  the  New  Testa- 
ment, the  two  narratives  of  creation  in- 
cluded in  Genesis  —  known  as  the  Elohist 
and  the  Jahvist  narratives  —  are  respec- 
tively symbols  of  spiritual  and  natural  crea- 
tions. The  first  may  be  said  to  refer  to 
what,  in  the  language  of  Jesus,  "the  Fa- 
ther himself  doeth ; "  and  the  second  to 
what  "  the  Son  also  doeth  in  like  manner," 1 
—  for  the  scripture  says,  God  "  created  all 
things  by  Jesus  Christ."  2  The  Elohist 
symbol,  which  refers  to  the  work  of  "  God 

1  John  v  :  19.     (R.  V.)  2  Eph.  iii :  9. 


36  HUMAN   DESTINY 

Almighty/'1  implies  a  perfected  spiritual 
creation,  not  in  time;  while  the  Jahvist 
symbol,  which  affirms  the  work  of  the 
"  Lord  God,"  refers  to  a  creation  in  time, 
and  in  the  order  of  Nature  —  a  creation  in 
which  the  natural  man  is  "  formed." 

Again,  the  Elohist  symbol  refers  to  a 
spiritual  creation  in  which  all  things  in  their 
order  are  affirmed  to  be  "good:"  "God 
(Elohim)  said,  Let  us  make  man  in  our 
image,  after  our  likeness ;  and  let  them 
have  dominion  .  .  .  over  all  the  earth.  So 
God  created  man  in  his  own  image,  in  the 
image  of  God  created  he  him  ;  male  and 
female  created  he  them.  .  .  .  And  God 
saw  everything  that  he  had  made,  and  be- 
hold, it  was  very  good.  .  .  .  Thus  the 
heavens  and  the  earth  were  finished,  and  all 
the  host  of  them."  2 

This  symbol  refers  to  a  perfected  crea- 
tion, and  to  perfect  man  —  a  creation  con- 
summated in  a  spiritual  realm,  or  "  kingdom 
of  God."      It  implies  an  eternal  creation, 

1  Exod.  vi :  3.  2  Gen.  i :  26-ii :  1. 


IN   THE   LIGHT   OF   REVELATION    37 

not  in  time,  for  the  "  man  "  referred  to  in 
the  plural  is  celestial  or  perfect  man,  the 
genus  homo,  filling  the  "  heaven  of  heavens  " 
as  sons  of  God  : 1  of  whom  Jesus,  the  Christ, 
according  to  the  scripture,  is  a  representa- 
tive, —  "  one  chosen  out  of  the  people."  2 
For,  as  discerned  in  Christ,  the  Elohist  crea- 
tion is  a  spiritual  man,  made  in  the  "  image  " 
and  " likeness"  of  God;3  "perfect  man,  of 
the  measure  of  the  stature  of  the  fulness 
of  Christ ; "  4  who  himself  is  said  to  be  "  in 
the  form  of  God,"  5  "  the  very  image  of  his 
substance  "  6  —  which  the  Elohist  symbol 
likewise  affirms  of  man  ;  namely,  that  he  is 
made  in  the  "image"  and  "likeness"  of 

God. 

Ill 

But  the  figures  of  the  Jahvist  symbol  im- 
ply another  order  of  creation,  in  time,  and 
in  the  order  of  Nature ;  in  other  words,  this 
symbol  refers  to  the  creation  of  the  human 

1  Job  xxxviii :  7. 

2  Psa.  lxxxix:  19-28;  1  Peter  ii :  4. 

8  Gen.  i :  26.       4  Eph.  iv  :  13.       5  Phil,  ii:  6. 
6  Heb.  i:  3;  Col.  i :  15. 


38  HUMAN    DESTINY 

family  of  this  earth  on  the  plane  of  Nature ; 
and  this,  according  to  the  apostle  Paul,  is 
an  initial  stage  of  creation,  as  implied  in 
the  words  "  first  the  natural ; "  afterward, 
"then  that  which  is  spiritual ;  the  first  man 
is  of  the  earth,  earthy  ;  the  second  man  is 
of  heaven.  ...  As  we  have  borne  the 
image  of  the  earthy,  we  shall  also  bear  the 
image  of  the  heavenly."  2 

The  forming  of  man,  according  to  the 
Jahvist  symbol,  is  continued  on  throughout 
the  Old  Testament  dispensation  ;  the  record 
being  first  symbolical  and  then  historical  — 
from  Abraham  onward  —  until,  under  the 
New  Testament  dispensation,  man  is  finally 
endowed  with  the  Spirit  through  Jesus 
Christ,  "who  breathed  on  them,  and  said, 
Receive  ye  the  Holy  Spirit."2 

This  Jahvist,  or  natural  creation,  in  time, 
is  thus  prefigured  in  Genesis  :  "  These  are 
the  generations  of  the  heavens  and  the  earth 
when  they  were  created,  in  the  day  that 
the    Lord  God    (Jahveh)  made   the   earth 

1  I  Cor.  xv :  46-49.     (R.  V.)  2  John  xx  :  22. 


IN   THE   LIGHT   OF   REVELATION    39 

and  the  heavens.  .  .  .  And  the  Lord  God 
formed  man  of  the  dust  of  the  ground,  and 
breathed  into  his  nostrils  the  breath  of  life, 
and  man  became  a  living  soul :  "  *  that  is,  a 
soul  indwelt  by  the  Spirit  of  God. 

The  earthly,  or  "  natural  man,"  formed 
by  Jahveh,  Lord  God,  "  of  the  dust  of  the 
ground,"  is  not  affirmed  to  be  made  in  the 
image  and  likeness  of  God.  For  this  pre- 
liminary forming  of  man  in  the  order  of 
Nature  is  what  the  apostle  Paul  designates 
"  the  creature  ; "  and  the  scripture  says, 
"  the  firiSt  man  Adam  became  a  living  soul ; 
the  last  Adam  became  a  life-giving  spirit."  2 
This  last  is  discerned  in  Christ,  who  is 
affirmed  to  be  "  the  first-fruits  of  them  that 
slept,"  3  "  the  firstborn  among  many  breth- 
ren," 4  "  the  Adam  "  of  a  new  or  spiritual 
creation  which  is  consummated  in  a  heav- 
enly realm,  or  "kingdom  of  God,"  wherein 
all  things,  according  to  the  Elohist  symbol, 
are  affirmed  to  be  "very  good,"  and  the 

1  Gen.  ii :  4-7.  2  1  Cor.  xv  :  45.      (R.  V.) 

8  1  Cor.  xv  :  20.  4  Rom.  viii :  29. 


40  HUMAN    DESTINY 

whole  creation  and  the  "  hosts  "  of  heaven 
are  pronounced  "finished." 

IV 

Concerning  these  two  orders  of  creation, 
the  natural  and  the  spiritual,  the  Old  Tes- 
tament deals  with  the  former  and  the  New 
Testament  with  the  latter  —  as  foretold  in 
the  Apocalypse  of  "a  new  heaven  and  a 
new  earth ;  for  the  first  heaven  and  the 
first  earth  were  passed  away."1  And  like- 
wise the  New  Testament  treats  of  a  "  new 
man,"  2  "  born  of  the  Spirit,"  3  "  born  of 
God,"  4  of  whom  Jesus  is  affirmed  to  be 
"  the  first-begotten."  5 

It  is  with  the  natural,  or  Jahvist  creation, 
in  time,  that  Science  is  concerned ;  for  in 
the  Jahvist  symbol  it  is  said  of  man,  "  In 
the  sweat  of  thy  brow  shalt  thou  eat  bread, 
till  thou  return  unto  the  ground  ;  for  out  of 
it  wast  thou  taken :  for  dust  thou  art,  and 
unto  dust  shalt  thou  return."  6 

1  Rev.  xxi :  i.  2  Col.  iii :  10. 

8  John  iii :  6.  4  i  John  iii :  9;  iv:  7;   v:  4. 

6  Heb.  i :  6.  6  Gen.  iii :  19. 


IN   THE    LIGHT   OF   REVELATION    41 

The  Edenic  man,  according  to  the  Jah- 
vist  symbol,  is  therefore  not  a  heavenly  crea- 
tion ;  the  "  garden  of  delights "  does  not 
symbolize  heaven  ;  it  is  not  a  spiritual  but 
a  natural  paradise,  from  the  innocence  of 
which  man  falls  away  in  the  order  of  his 
forming  process,  or  for  the  implanting  of  a 
moral  sense  in  him  through  the  knowledge 
of  good  and  evil :  "  And  the  Lord  God  said, 
Behold,  the  man  is  become  as  one  of  us,  to 
know  good  and  evil ;  "  1  that  is,  the  implant- 
ing of  a  moral  principle  in  man  through  the 
knowledge  of  right  and  wrong  made  him 

godlike. 

V 

In  the  Elohist  symbol  "  man  "  and 
"earth"  and  "heaven"  are  terms  used  in 
a  generic  sense ;  the  "  earth "  stands  for 
the  physical  universe,  "  heaven "  stands 
for  the  celestial  "heaven  of  heavens,"  and 
"man"  stands  for  the  genus  homo,  "per- 
fect man,"  as  revealed  in  Christ.  And 
these  generic  terms  of  the  Elohist  symbol 

1  Gen.  iii :  22. 


42  HUMAN    DESTINY 

stand  for  a  perfected,  or  "  finished,"  crea- 
tion, coeternal  with  God  ;  "  beginning  " 
only  in  the  sense  that  it  eternally  originates 
with  God,  but  really,  as  a  whole,  without 
beginning  and  without  ending  ;  for  it  is 
impossible  to  conceive  of  a  time  when  the 
Eternal  was  inactive,  or  when  his  divine 
creations  were  not. 

But  the  Jahvist  symbol  refers  to  a  spe- 
cial creative  act  begun  and  ending  in  time  — 
a  creation  formed  through  one  who  termed 
himself  "the  Alpha  and  the  Omega,  the 
beginning  and  the  ending  "  2  —  the  Creator 
and  Saviour  of  this  special  earthly  family 
of  man,  Jesus  Christ,  by  whom  "  the  world 
was  made."  2 

i  Rev.  i :  8.  2  John  i :  io. 


IN    THE    LIGHT   OF   REVELATION    43 


THE   COSMOGONY   OF    GENESIS 


Modern  science  having  enlarged  man's 
conceptions,  an  eternal  and  universal  cos- 
mic order  may  now  be  discerned  as  coinci- 
dent with  the  eternal  and  universal  Being  of 
God.  And  the  cosmogony  of  Genesis,  so 
far  as  this  is  expressed  in  time-symbols  — 
or  so  far  as  a  time-meaning  may  be  applied 
to  the  phrase,  "In  the  beginning"  —  refers 
to  a  special  creative  act  in  an  eternal  and 
universal  cosmic  order,  to  the  creation  of  a 
special  system  of  "worlds"  which  had  its 
beginning  and  will  have  its  ending  in  time, 
while  the  universe  remains ;  the  whole  sur- 
viving the  decay  of  the  parts,  being  eter- 
nally renewed  by  a  ceaseless  creation  of 
new  systems  and  new  worlds  which  appear 
and  disappear  in  a  permanent  cosmic  order 
that  is  eternal  with  God.     For  this  eternal 


44  HUMAN    DESTINY 

and  universal  cosmic  order,  termed  "Na- 
ture," —  the  eternity  of  which,  as  will  be 
shown  in  Part  II,  is  revealed  in  "  the  Son 
of  man  in  heaven,"1  —  is  coincident  with 
the  ceaseless  revelation  of  the  eternal  and 
universal  Being  of  God. 

II 

The  words,  "In  the  beginning,"  there- 
fore, as  employed  in  Genesis,  do  not  refer 
to  the  origin  of  creative  activity  on  the  part 
of  the  Supreme  Being  —  whose  creative  ac- 
tivity is  coeternal  with  his  own  nature — but 
in  the  Elohist  symbol  this  expression  refers 
to  the  origin  of  all  creative  activity  as  cen- 
tred in  "the  Spirit  of  God;"  while  in  the 
Jahvist  symbol  the  words,  "  These  are  the 
generations  of  the  heavens  and  of  the  earth 
when  they  were  created,  in  the  day  that  the 
Lord  God  (Jahveh)  made  the  earth  and  the 
heavens,"  2  have  reference  to  a  special  crea- 
tive act  begun  and  ending  in  time.  To 
suppose  it  otherwise  in  the  light  of  modern 

1  Matt,  xxiv :  30.  2  Gen.  ii :  4. 


IN   THE   LIGHT   OF   REVELATION    45 

acquisitions  would  be  like  adhering  to  the 
Ptolemaic  theory  of  the  universe  after  the 
conceptions  of  the  mind  had  once  been  en- 
lightened by  the  discoveries  of  modern  as- 
tronomy. For  a  time-thought  is  no  more 
applicable  to  the  origin  of  the  cosmos,  or  to 
the  origin  of  Nature,  than  it  is  applicable  to 
the  origin  of  the  Godhead ;  for  to  imagine 
a  time  when  the  divinity  was  inactive  is  as 
unreasonable  as  to  imagine  a  time  when 
eternity  began. 


46  HUMAN   DESTINY 


THE  PROCESS  OF  FORMING  MAN 

I 

That  Science  has  wrested  from  Nature 
a  momentous  truth  by  the  discovery  of  a 
general  law  of  evolution  affirming  the  unity 
of  Nature,  is  apparent  when  its  bearing  on 
Revelation  is  discerned,  disclosing  as  it  does 
the  process  by  which  "man  is  made  of  the 
dust  of  the  ground "  —  as  to  his  natural 
constitution  and  organic  life.  When  the 
Jews  boasted  of  their  natural  descent  from 
Abraham,  John  the  Baptist  replied,  "  God 
is  able  of  these  stones  to  raise  up  children 
unto  Abraham,"  ■  and  Science  is  verifying 
the  statement. 

For  in  the  light  of  modern  scientific  dis- 
covery, as  well  as  in  the  light  of  Revela- 
tion, man  is  formed  of  the  elements  of  the 
earth.     Up  to  the  time  of  his  receiving  the 

1  Matt,  iii :  9. 


Of    THf  \ 

UNIVERSITY   ; 

OF 
^4i£S5^,6tlGHT   OF   REVELATION    47 

Spirit  through  Jesus  Christ,  man  is  a  "  crea- 
ture "  formed  in  the  order  of  Nature  ;  and 
as  thus  "formed"  he  is  related  to  a  far- 
reaching  series  of  antecedent  life,  the  total- 
ity of  which  is  symbolized  in  Genesis  by 
the  expression,  man  is  "made  of  the  dust 
of  the  ground." 1 

II 

The  distinction  between  that  which  is 
natural  and  that  which  is  spiritual  in  man  is 
a  teaching  of  Christ's  (concerning  man's 
birth  of  the  Spirit)  which  the  apostle  Paul 
elaborates  as  a  fundamental  truth  in  the 
revelation  of  human  destiny.  The  scrip- 
tures refer  to  the  whole  "  natural  man," 
body  and  mind,  as  an  "  earthen  vessel ; "  2 
and  this  figure  is  insisted  on  when  it  is 
affirmed  by  prophecy,  with  reference  to  a 
future  pouring  out  of  the  Spirit 3  upon  man, 
"  They  shall  be  filled  like  bowls  : "  4  while 
to  this  pouring  out  of  the  Spirit  "  upon  all 

1  Gen.  ii:  7.  2  2  Cor.  iv :  7. 

8  Joel  ii :  28;  Acts  ii :  17.  4  Zech.  ix  :  15. 


48  HUMAN    DESTINY 

flesh  "  the  New  Testament  makes  further 
reference  as  the  fulfillment  of  that  ancient 
prophecy  through  Jesus  Christ.1  When, 
therefore,  the  scripture  says,  "  He  remem- 
bereth  that  we  are  dust,"  2  it  is  upon  this 
earth-born  creature,  "the  natural  man," 
formed  by  the  "  hand  "  of  God 8  —  to  use  an 
anthropomorphic  figure  of  speech  —  that 
the  Eternal  Father  purposes  to  bestow  his 
own  Spirit  when  the  individual  human  soul 
is  morally  prepared  and  man  willingly  opens 
his  heart  to  receive  the  divine  gift :  "  Fear 
not,  Abraham  :  I  am  thy  shield,  and  thy  ex- 
ceeding great  reward." 4  God  himself  is 
the  reward  of  the  faithful  ;  for  he  purposes 
to  impart  his  own  Spirit  to  man,  to  make 
men  "  partakers  of  the  divine  nature." 5 
And  that  ancient  prophecy  concerning  the 
imparting  of  the  Spirit  to  man,  which  God 
communicated  to  Abraham,  was  first  ful- 
filled on  this  earth  in  Jesus  Christ,  and  is 

1  Isa.  xliv  :  3  ;  Joel  ii :  28,  29  ;  Acts  ii :  17,  18. 

2  Psa.  ciii :  14.  3  Isa:  Ixiv  :  8. 
4  Gen.  xv  :  1.                                   6  2  Peter  i :  4. 


IN    THE    LIGHT   OF   REVELATION    49 

being  fulfilled  in  his  followers  through  all 
time. 

But  this  imparted  Spirit,  with  which  man 
is  endowed  as  a  final  act  in  his  creation, 
always  remains  the  Father's  ;  for  it  is  writ- 
ten, "If  God  gather  to  himself  his  Spirit  and 
his  breath,  all  flesh  shall  perish  together, 
and  man  shall  turn  again  unto  dust ;  " 1 
that  is,  to  the  state  of  that  earth-born  "crea- 
ture "  which  in  its  totality  is  so  designated 
by  Revelation.2 

1  Job  xxxiv  :  14, 15.  2  Psa.  ciii :  14. 


5o  HUMAN    DESTINY 


MAN'S   NATURAL  ASCENT. 

I 

The  term  "flesh,"  as  used  in  the  scrip- 
tures, stands  for  the  whole  "  natural  man," 
body  and  mind  ;  and  the  expression,  "  I 
will  pour  out  my  Spirit  upon  all  flesh,"  *  is 
the  promise  of  that  consummation  of  the 
divine  purpose  in  creating  man.  This  final 
act,  as  already  stated,  is  accomplished 
through  Jesus  Christ,  who  is  himself  de- 
clared to  be  the  "  first-fruits,"  2  "  the  first- 
begotten,"  3  the  "  first-born  among  many 
brethren."  4 

Jesus  therefore  but  voices  his  own  ex- 
perience when  he  says,  "That  which  is 
born  of  the  flesh  is  flesh ;  and  that  which  is 
born  of  the  Spirit  is  spirit."  6  He  thus  re- 
fers to  a  divine  order,  in  the  creation  of 
man,  which  is  of  a  dual  nature  —  to  that 

1  Acts  ii :  17.  2  1  Cor.  xv  :  20.  8  Heb.  i :  6. 

4  Rom.  viii :  29.  5  John  iii :  6. 


IN   THE   LIGHT   OF   REVELATION    51 

which  Science  teaches  is  "formed"  through 
natural  law,  and  to  that  which  Revelation 
affirms  is  "  born  of  God."  For,  in  order 
that  man  may  partake  of  "  the  fruit  of  the 
Spirit"1  —  or,  as  it  is  expressed  in  the  sym- 
bol of  Genesis  and  referred  to  again  by  the 
glorified  Christ,2  in  order  that  man  may 
"eat  of  the  fruit  of  the  tree  of  life " 3  —  the 
scripture  says  he  "  must  be  born  again,"  he 
must  be  "born  of  the  Spirit,"  he  must  be 
"  born  of  God."  God  is  immanent  in  Na- 
ture in  a  creative  sense,  but  not  strictly  in 
an  indwelling  sense ;  of  man  alone  is  it 
affirmed  that  he  is  God's  "temple,"  4  or 
"tabernacle"  —  "a  house  not  made  with 
hands,"  destined  to  become  "eternal  in  the 
heavens."  5 

II 

The  term  "  flesh,"  therefore,  in  its  larger 
sense,  as  employed  in  Revelation,  signifies 
the  whole  earth-formed  man,  body  and  mind, 
the  unquickened  "natural  man"  in  every 

1  Gal.  v  :  22.  2  Rev.  ii :  7.  8  Gen.  iii :  22. 

4  1  Cor.  iii:  16.  5  2  Cor.  v :  1. 


52  HUMAN   DESTINY 

soul  —  all  that  is  below  the  Spirit  when  im- 
parted from  God.  For  in  the  flesh,  and  in 
the  mind  thereby  formed,  inheres  all  the  in- 
stincts of  Nature,  and  to  the  making  of  this 
marvelous  organic  "creature  "  the  whole 
earth  has  contributed.  Flesh,  in  a  physical 
sense,  may  be  said  to  be  the  last  and  high- 
est organic  form  of  "  matter,"  so-called, 
and  is  capable  of  manifesting  mind  as  its 
perfect  organ  of  expression.  In  the  nour- 
ishment of  physical  life  the  vegetable  feeds 
on  the  mineral,  the  animal  on  the  vegetable, 
and  finally  the  animal  on  the  animal  —  and 
man  is  no  exception.  Through  physical 
descent  instincts  and  propensities  are  trans- 
mitted from  generation  to  generation,  and 
heredity  implies  that  mental  traits  are  like- 
wise so  transmitted.  Thus  in  "  the  natural 
man  "  in  every  human  soul  there  inheres 
a  persistent  and  seemingly  indestructible 
deposit  of  all  that  antecedent  life,  with  its 
instincts,  aptitudes,  passions,  and  propensi- 
ties, transmitted  through  physical  and  psy- 
chical descent  in  the  forming  of  that  or- 


IN   THE   LIGHT   OF   REVELATION    53 

ganic  "creature  "  which  eventually  became 
"  man  ; "  and  thence  on  this  is  persistently- 
transmitted  in  man,  apparently  without 
abatement  —  unless  restrained  by  the  moral 
sense  —  "  from  generation  to  generation." 
All  that  has  been  separately  formed  through 
subordinate  organisms  apparently  is  com- 
prised in  the  soul  and  organism  of  man ; 
thus  man  is  capable  of  apprehending  all  of 
Nature,  because  all  of  Nature  has  been 
employed  in  the  creation  of  man.  For 
Nature's  method  of  building  up  organisms, 
of  discriminating  genera  and  species,  of  im- 
planting instincts,  of  developing  faculties 
and  forming  "  mind,"  is  all  a  process  of 
making  man  ;  "  everything  tended  from  the 
beginning  to  this  end,"  and  the  man  of  this 
earth  is  still  standing  in  the  workshop  a 
witness  of  the  operation,  which  is  still  go- 
ing on. 

Ill 

For  in  the  light  of  the  general  tendency 
of  modern  scientific  discovery  the  forming 
of  man  appears  to  have  involved  a  continu- 


54  HUMAN    DESTINY 

ous  and  selective  activity  which  traversed 
the  whole  realm  of  Nature  from  the  dawn 
of  creation,  through  vast  astronomical,  geo- 
logical, and  biological  periods,  until  the  end 
was  attained  and  "man  was  made."  And 
as  an  indication  of  the  divine  purpose  that 
was  behind  this  vast  stretch  of  creative 
energy,  the  scripture  affirms  that  Christ 
was  "  foreordained  "  to  be  the  Saviour  of 
men  "  before  the  foundation  of  the  world." 1 
That  is,  the  prophecy  implies  that  before 
the  creation  of  this  world  was  begun,  the 
forming  of  "man"  was  the  divine  purpose, 
and  Christ  was  "  preordained  "  to  redeem 
the  human  soul  from  its  earthly  environ- 
ment—  or  from  the  conditions  incidental 
to  its  creation  on  the  plane  of  Nature  — 
and  to  endow  it  with  that  divine  life  of  the 
Spirit  through  which  man  is  brought  into 
"fellowship"  with  God  as  a  divine  son.2 
Christ  delivers  the  created  human  soul 
from  the  "  bondage  "  of  that  which  is  tem- 
poral by  imparting  to  it  that  which  is  eter- 

1  I  Peter  i :  20.  2  1  John  i :  3. 


IN   THE   LIGHT   OF   REVELATION    55 

nal,  when  that  which  was  formed  in  Nature 
is  "  born  of  God." 

To  repeat,  therefore  :  Christ  was  ordained 
to  "  finish  "  the  Father's  work  ;  Jesus  said, 
"  My  meat  is  to  do  the  will  of  him  that  sent 
me,  and  to  finish  his  work ; "  2  and  to  this 
end  —  for  the  consummation  of  the  divine 
purpose  in  creating  man  —  he  likewise 
said,  "  My  Father  worketh  hitherto,  and 
I  work."2 

1  John  iv  :  34.  2  John  v  :  17. 


56  HUMAN    DESTINY 


THE  TRAVAIL   OF  NATURE 

I 

In  view  of  that  transcendent  future  re- 
served for  man,  as  revealed  in  Christ  — 
"of  whose  fulness,"  says  the  apostle,  "have 
all  we  received"1 — it  is  important  to  know, 
by  the  light  of  both  Science  and  Revela- 
tion, what  it  has  cost  to  "  form  man  of  the 
dust  of  the  ground."  That  is,  to  use  an 
anthropomorphic  figure  of  speech,  it  is  im- 
portant to  know  what  infinite  pains  and 
patience  have  been  bestowed  upon  the 
forming  of  an  organic  "  creature "  whose 
destiny  it  is,  when  quickened  by  the  Spirit, 
to  image  the  Deity  and  manifest  forth  the 
divine  love  and  wisdom  as  witnessed  in 
Christ.  For  that  Christ's  indwelling  divine 
"  fulness "  is  man's  inheritance  is  clearly 
implied  in  the  apostle's  prayer,  "That  ye 
might   be    filled  with   all    the    fulness   of 

1  John  i :  16. 


IN   THE    LIGHT   OF   REVELATION    57 

God  ;  " 1  and  in  the  light  of  Christ's  reve- 
lation of  human  destiny  it  is  inconceivable 
that  anything  less  than  a  far-reaching  ante- 
cedent preparation  —  a  process  of  creation 
exhausting  all  the  resources  of  Nature  so 
far  as  this  world  is  concerned  —  would  have 
sufficed  to  accomplish  the  fulfillment  of  so 
sublime  an  end ;  namely,  that  of  making 
man  "  in  the  image  "  and  "  likeness "  of 
God  when  he  is  grown  to  the  fullness  of  the 
stature  of  that  spiritual  manhood  revealed 
in  Christ. 

II 

Nature  and  Spirit,  therefore,  as  thus  dis- 
criminated, do  not  reveal  the  same  order 
of  truth  ;  for  Science  is  concerned  with  that 
which  is  temporal,  while  Revelation  is  con- 
cerned with  that  which  is  eternal.  The 
distinction  between  the  things  which  en- 
gage, respectively,  the  natural  and  spiritual 
perceptions  in  man  is  marked  by  the  apostle 
Paul  in  these  words  :  "  We  look  not  at  the 

1  Eph.  iii :  19. 


58  HUMAN   DESTINY 

things  which  are  seen,  but  at  the  things 
which  are  not  seen  ;  for  the  things  which 
are  seen  are  temporal  ;  but  the  things 
which  are  not  seen  are  eternal." *  One 
order  of  truth  has  reference  to  a  natural 
creation,  while  the  other  has  reference  to 
a  spiritual  consummation.  The  man  that 
is  formed  exclusively  in  the  course  of  Na- 
ture is  but  half  made  ;  whatever  be  his 
earthly  attainments  he  is  still  far  below 
the  estate  of  "  perfect  man,  of  the  measure 
of  the  stature  of  the  fulness  of  Christ."  2 
For  Nature  and  Spirit  are  coordinated  in 
"perfect  man,"  in  whom  the  human  and 
the  divine  are  in  perfect  "  agreement "  of 
will  and  life — in  perfect  "fellowship." 
But  in  the  order  of  man's  creation  the 
natural  precedes  the  spiritual,  as  affirmed 
by  the  scripture,  "  That  is  not  first  which 
is  spiritual,  but  that  which  is  natural ;  then 
that  which  is  spiritual."  3  "  Perfect  man," 
therefore,  is  not  merely  a  perfected  natural 

1  2  Cor.  iv:i8.  2  Eph.  iv  :  13. 

3  1  Cor.  xv  :  46.     (R.  V.) 


IN   THE   LIGHT   OF   REVELATION    59 

creation,  but  that  natural  creation  endowed 
with  the  Spirit  of  God,1  with  the  "ful- 
ness "  and  perfection  that  is  manifested  in 
Christ. 

Ill 

The  symbols  of  Genesis  and  the  experi- 
ence of  the  prophets  indicate  that  previous 
to  the  coming  of  the  Messiah  —  in  whom 
"  dwelleth  all  the  fulness  of  the  Godhead, 
bodily  "  2  —  man  was  divinely  approached 
through  instrumentalities  other  than  those 
pertaining  to  an  inward  spiritual  conscious- 
ness. The  "  ministry  of  angels  "  and  "  pro- 
phets "  was  in  a  degree  exceptional  and 
arbitrary,  looking  forward  to  the  time  when 
the  Spirit  should  "no  longer  strive  with 
man," 3  but  be  "  poured  out  upon  all  flesh  ;  " 
or  when,  by  an  interior  means,  the  human 
and  the  divine  would  eventually  come  into 
perfect  agreement  of  will  and  life  and  be 
in  perfect  "fellowship."    As  already  stated, 

1  Gal.  iii :  2,  3.  2  Col.  ii :  9.     (R.  V.) 

8  Gen.  vi :  3. 


60  HUMAN   DESTINY 

Jesus  was  the  first  on  this  earth  in  whom 
this  indwelling  of  the  Father's  Spirit  was 
manifested  ;  and  in  him  as  "  perfect  man  " 
this  indwelling  Spirit  is  revealed  in  all  its 
divine  fullness  and  power. 

But  Jesus  is  careful  to  discriminate  that 
which  "  abode  "  in  him1  from  that  which 
constitutes  his  own  human  proprium  ;  for 
he  said,  "I  can  of  mine  own  self  do  no- 
thing."2 .  .  .  "The  words  that  I  speak 
unto  you,  I  speak  not  of  myself :  but  the 
Father  that  dwell eth  in  me,  he  doeth  the 
works."3  He  thus  distinguishes  between 
his  human  ego,  his  "own  self,"  and  that 
indwelling  Spirit,  which  is  God ;  and  the 
scripture  is  careful  not  to  confuse  the  two 
natures,  the  human  and  the  divine.  For 
however  closely  allied  in  Christ  are  these 
two  natures,  they  nevertheless  remain  eter- 
nally distinct  and  separable,  though  coordi- 
nated in  "perfect  fellowship"  in  "perfect 
man." 

1  John  i :  32.  2  John  v  :  30.         8  John  xiv  :  10. 


IN   THE   LIGHT  OF  REVELATION    61 

IV 

To  those  who  antagonized  his  revelation 
of  the  Spirit  Jesus  said,  "  Ye  are  from  be- 
neath ;  I  am  from  above :  ye  are  of  this 
world  ;  I  am  not  of  this  world."  *  Herein 
a  distinction  is  clearly  drawn  between  the 
earthly  man  and  the  heavenly :  one  is 
formed  "from  beneath,"  and  the  other  is 
"from  above;"  one  is  born  of  Nature, 
while  the  other  is  born  of  Spirit ;  and  Jesus 
marks  the  distinction  with  the  precision  of 
an  axiom  of  Science.  For  in  the  order  of 
creation  the  "  natural  man  "  2  is  the  prelimi- 
nary work  of  Jahveh,  "  Lord  God,"  who  is 
none  other  than  the  Son  of  God  —  "  Before 
me  there  was  no  God  formed ; " 3  while 
the  "  spiritual  man  "  is  the  "  finished  "  work 
of  Eloi,  "  God  Almighty,"  4  who  is  desig- 
nated in  the  New  Testament  "  the  God  and 
Father  ©f  our  Lord  Jesus  Christ."  5 

Of  the  natural   man  the  scripture  says 

1  John  viii :  23.  2  1  Cor.  ii  :  14.  8  Isa.  xliii :  10. 

4  Exod.  vi :  3.  5  Eph.  i :  3. 


62  HUMAN    DESTINY 

he  is  "  of  the  earth,  earthly,  and  speaketh 
of  the  earth  ;  " 1  that  is,  even  his  very 
thought  is  thence  derived  ;  but  when  "born 
of  the  Spirit"  man  is  "taught  of  God,"2 
by  a  spiritual  communion,  and  is  become 
an  inheritor  of  the  kingdom  of  heaven.8 

1  John  iii :  31.       2  John  vi :  45.       3  Matt,  xxv  :  34. 


IN    THE    LIGHT   OF   REVELATION    63 


THE   EDENIC   MAN 

In  the  order  of  man's  creation,  according 
to  the  Jahvist  symbol,  the  Edenic  state  is 
representative  of  that  unconscious  inno- 
cence of  the  childhood  of  man,  knowing  not 
good  or  evil.  "Eden,"  therefore,  stands  for 
that  innocent  but  uninformed  natural  state 
of  the  soul  before  a  moral  sense  has  been 
implanted  in  man  through  "  the  knowledge 
of  good  and  evil."  For  it  is  through  the 
knowledge  of  good  and  evil,  or  the  sense  of 
right  and  wrong,  that  man  becomes  a  moral 
being ;  then  he  becomes  godlike :  "  The 
Lord  God  said,  Behold,  the  man  is  become 
as  one  of  us,  to  know  good  and  evil ;  "  *  this 
was  said  of  "the  Adam"  in  the  Jahvist 
symbol,  after  he  had  "  eaten  of  the  tree  of 
the  knowledge  of  good  and  evil." 

That  innocent  but  negative  Edenic  state, 

1  Gen.  iii :  22. 


64  HUMAN    DESTINY 

therefore,  in  which  every  child  coming  into 
the  world  lingers  until  a  perception  of  right 
and  wrong  is  awakened  through  "  the  know- 
ledge of  good  and  evil,"  is  not  the  state  of 
"perfect  man  ;"  the  perfect  state  is  not  re- 
vealed in  the  natural  Adam,  but  in  Christ,1 
when  the  innocence  of  ignorance  eventually 
is  replaced  by  the  purified  conscious  know- 
ledge of  all  things.2  For  the  man  that  is 
"  made  of  the  dust  of  the  ground  "  —  the 
Edenic  Adam  —  is  empty  of  all  that  is  char- 
acteristic of  the  man  that  is  "  born  of  God," 
as  discerned  in  Christ.  That  heaven-born 
man,  the  scripture  says,  was  made  "per- 
fect through  sufferings  ;  "  3  he  "  learned 
obedience  by  the  things  which  he  suffered ; 
and  being  made  perfect,  he  became  the  au- 
thor of  eternal  salvation  unto  all  them  that 
obey  him  :  "  4  who  says  to  his  brethren  of 
this  world,  "  To  him  that  overcometh  will  I 
grant  to  sit  with  me  in  my  throne,  even  as 

1  Eph.  iv:  13.  2  1  Cor.  ii :  10. 

8  Heb.  ii :  10.  4  Heb.  v  :  9. 


IN    THE   LIGHT   OF   REVELATION    65 

I  also  overcame,  and  am  set  down  with  my 
Father  in  his  throne."1  ...  "To  him  that 
overcometh  will  I  give  to  eat  of  the  tree  of 
life,  which  is  in  the  midst  of  the  paradise  of 
God  "  2 —  of  which  the  Edenic  Adam  in  the 
Jahvist  symbol  was  not  a  partaker. 

For  it  is  through  Christ  —  who  by  the 
power  of  the  Spirit  overcame  the  world  in 
himself,  even  as  his  followers  must  likewise 
overcome  the  world  in  themselves  —  that 
man  is  baptized  "  with  the  Holy  Ghost  and 
with  fire;"3  that  is,  with  "the  Spirit  of 
God."  The  natural  man  in  every  soul, 
therefore,  in  the  Edenic  state,  may  be  nigh 
to  God  in  the  unconscious  innocence  of 
that  state  —  even  as  Jesus  said  of  little  chil- 
dren, "Their  angels  do  always  behold  the 
face  of  my  Father  which  is  in  heaven  ;  "  4 
but  in  the  Edenic  state  man  is  not  of  God 
in  the  sense  of  being  "born  of  the  Spirit" 
—  he  is  not  yet  "become  "  a  partaker  of  the 

1  Rev.  iii:  21.  2  Rev.  ii :  7. 

8  Matt,  iii :  11.  4  Matt.xviii  :  10. 


66  HUMAN   DESTINY 

divine  nature  ;  *  he  is  not  yet  given  "  to  eat 
of  the  tree  of  life,"  to  which  end  he  must 
first  become  a  moral  being  through  the 
knowledge  of  good  and  evil,  by  which 
means  he  is  made  capable  of  distinguishing 
between  right  and  wrong. 
1  2  Peter  i :  4. 


IN   THE   LIGHT   OF   REVELATION    67 


MORAL  AND  SPIRITUAL  STATES 

I 

The  distinction  between  a  moral  and  a 
spiritual  consciousness  was  first  revealed 
when  Jesus  said  of  John  the  Baptist,  "  This 
is  he  of  whom  it  is  written,  Behold,  I  send 
my  messenger  before  thy  face,  who  shall 
prepare  thy  way  before  thee.  Verily  I  say 
unto  you,  Among  them  that  are  born  of 
women  there  hath  not  risen  a  greater  than 
John  the  Baptist :  notwithstanding  he  that 
is  least  in  the  kingdom  of  heaven  is  greater 
than  he."  1  And  Jesus  adds  this  significant 
revelation :  "  The  law  and  the  prophets 
were  until  John  :  since  that  time  the  king- 
dom of  God  is  preached."  2 

In  the  mind  of  Christ  "  the  law  and  the 

prophets  "  —  which   are    representative   of 

a  moral   dispensation  —  are   distinguished 

from  that  "  kingdom  of  God  "  which  signi- 

1  Matt,  xi :  10,  11.  2  Luke  xvi :  16. 


68  HUMAN    DESTINY 

fies  a  spiritual  or  divine  realm.  This  teach- 
ing of  Jesus  concerning  John  is  rooted  in  a 
fundamental  principle  of  his  gospel ;  namely, 
that  "man  must  be  born  of  the  Spirit." 
John  the  Baptist  was  strictly  a  moral  man, 
practically  sinless ;  and  yet  Jesus  implies 
that  he  was  not  yet  "of  the  kingdom  of 
God;"  for  he  said  the  least  of  them  that 
are  of  the  kingdom  of  God  are  "  greater 
than  he."  For  the  moral  sense  is  not  spir- 
itual —  it  is  rooted  in  obedience  to  "  law ;  " 
and  this  order  of  righteousness  is  that  of 
"  a  servant  : "  but  "  the  kingdom  of  God  " 
is  spiritual,  wherein  "love  is  the  fulfilling 
of  the  law," l  and  the  servant  has  become 
"a  son."     (i  John  iv  :  7,  8.) 

II 

The  implanting  of  a  moral  sense  in  man 
is  the  consummation  of  a  natural  creation  ; 2 
and  in  John,  who  is  affirmed  to  have  been 
greater  than  the  prophets,3  this  order  of 
righteousness  was  fulfilled.     The  scripture 

1  Rom.  xiii :  10.  2  Rom.  ii :  14.  8  Luke  vii :  26. 


IN   THE   LIGHT   OF   REVELATION    69 

says,  Jesus  came  to  be  baptized  of  John,1 
saying,  "  For  thus  it  becometh  us  to  fulfil 
all  righteousness."  2  Thence  on,  after  the 
descent  of  the  Spirit  upon  Jesus,  the  min- 
istry of  Christ  reveals  a  spiritual  realm,  or 
"  kingdom  of  God,"  which  is  likewise  termed 
"  the  kingdom  of  heaven  : "  a  state  of  "  life  M 
wherein  divinity  itself  "abides"  in  the  hu- 
man soul.  It  is  not  merely  in  a  natural 
sense,  therefore,  but  in  a  larger  spiritual 
sense,  which  includes  the  natural,  that  the 
scripture  says,  "As  we  have  borne  the 
image  of  the  earthy,  we  shall  also  bear  the 
image  of  the  heavenly."  3 

When  Jesus  affirmed  that  "  the  law  and 
the  prophets  were  until  John,"  and  "since 
that  time  the  kingdom  of  God  is  preached,"  4 
his  teaching  evinced  a  wholly  new  depar- 
ture in  Revelation,  a  wholly  new  truth  was 
then  first  revealed  to  man.  Christ  does 
not  stand  in  the  line  of  the  prophets  as  of 
the  same  order  of  righteousness ;  he  even 

1  Matt,  iii:  13.  2  Matt,  iii :  15. 

8  1  Cor.  xv  :  49.  *  Luke  xvi :  16. 


70  HUMAN    DESTINY 

affirmed  that  John  was  "  much  more  than  a 
prophet  "* —  one  sent  from  God  to  prepare 
the  way  2  of  the  Lord. 

Ill 

John's  ministry,  therefore,  was  for  the 
arousing  of  a  moral  sense  in  the  individual ; 
for  the  baptism  of  "repentance  from  dead 
works  M  3  must  precede  in  every  soul  that 
baptism  of  " the  Holy  Ghost  and  of  fire"4 
which  is  by  Jesus  Christ.  For  man  can 
have  no  experience  of  a  realm  of  Spirit,  or 
"  kingdom  of  God,"  except  a  moral  sense 
be  first  awakened  in  him  ;  and  as  it  was 
with  respect  to  God's  dealing  with  "  a  peo- 
ple "  in  the  order  of  Revelation,  so  is  it  with 
his  dealing  with  every  individual  soul  —  a 
moral  dispensation  must  precede  the  spirit- 
ual, and  Christ  marks  this  distinction  when 
he  discriminates  between  the  righteousness 
of  "  the  law  and  the  prophets  "  and  "  the 
kingdom  of  God." 

1  Matt,  xi :  9.  (R.  V.)  2  Matt,  iii :  3. 

8  Heb.  vi:  1,  2.  4  Matt,  iii :  n. 


IN    THE    LIGHT   OF  REVELATION    71 

IV 

What  then,  in  the  light  of  Revelation,  is 
this  "kingdom  of  God  "  if  it  is  not  "of  the 
law  and  the  prophets  "  ?  if  it  is  not  of  the 
righteousness  of  moral  conduct  as  witnessed 
in  John  ?  The  teaching  of  Jesus  is — and 
the  truth  may  only  be  discerned  as  mani- 
fested in  Christ,  in  whom  the  distinction  is 
so  marked  that  it  has  ever  had  a  tendency 
to  separate  Jesus  from  his  "  brethren  "  — 
that  the  kingdom  of  God  is  a  spiritual  or 
divine  realm,  wherein  the  moral  law  is  "ful- 
filled "  in  the  very  Being  and  Presence  of 
God  ;  a  "kingdom  of  peace  "  wherein  there 
is  no  consciousness  of  moral  restraint,  no 
sense  of  obligation  or  of  obedience  ;  where- 
in every  thought  and  word  and  deed  is  the 
free  and  joyful  prompting  and  expression 
of  spontaneous  love ;  a  state  wherein  all  is 
affirmative  of  the  freedom  of  the  Spirit,1  of 
the  joyous  consciousness  of  God's  indwell- 
ing Presence  in  the  soul ;  a  state  wherein 
1  2  Cor.  iii :  17, 


72  HUMAN    DESTINY 

God  and  man  are  in  Fatherly  and  filial  re- 
lationship, in  perfect  "  fellowship."  * 


This  momentous  teaching  affirms  that 
the  ministry  of  Christ  is  something  more 
than  a  moral,  or  ethical,  dispensation :  "The 
law  and  the  prophets  were  until  John  :  since 
that  time  the  kingdom  of  God  is  preached."  2 
In  the  light  of  this  significant  teaching, 
moral  perfection  does  not  fulfill  the  whole 
destiny  of  man.  For,  as  revealed  in  Christ, 
man,  when  made  a  "  partaker  of  the  divine 
nature,"  eventually  is  to  come  into  the  un- 
veiled presence  of  God,  spirit  to  Spirit ;  and 
when  grown  to  the  fullness  of  the  stature  of 
that  spiritual  manhood  revealed  in  Christ3 
man  will  then  be  "  in  the  form  of  God,"  4 
"  the  very  image  of  his  substance : "  6  for  the 
human  soul  will  then  be  filled  and  informed 
with  "  all  the  fulness  of  God."  6 

1  i  John  i :  3.  2  Luke  xvi :  16. 

8  Eph.  iv  :  13.  *  Phil,  ii :  6. 

5  Heb.  1:352  Cor.  iv  :  4.     (R.  V.) 

6  Eph.  iii :  19. 


IN   THE   LIGHT   OF   REVELATION    73 

VI 

In  his  teaching  on  the  mount  Jesus  be- 
gan his  earthly  ministry  by  first  spiritual- 
izing the  moral  sense  —  pushing  it  deeper 
than  conduct,  making  it  apply  ethically  to 
the  "thoughts  of  the  heart."  He  affirmed 
that  the  secret  glance  of  carnal  desire  is 
the  act  of  adultery  "  committed  already  ; "  1 
for  in  a  spiritual  realm  it  is  the  thought 
which  determines  the  sin.  Natural  moral- 
ity, or  right  conduct,  is  the  righteousness 
of  man,2  and  this  is  of  the  order  of  a  nat- 
ural world :  but  he  who  reveals  the  Spirit 
discloses  a  spiritual  order  of  righteousness 
which  transcends  the  righteousness  of  the 
moral  law ;  for  the  scripture  says,  "  The 
gospel  of  Christ  ...  is  the  power  of  God 
unto  salvation  to  every  one  that  believeth 
...  for  therein  is  revealed  a  righteousness 
of  God."3 

1  Matt,  v  :  28.  2  Rom.  x :  3,  4. 

8  Rom.  i:  16,  17.     (R.  V.) 


74  HUMAN    DESTINY 

Jesus  said  to  his  disciples,  "  Verily  I  say 
unto  you,  that  many  prophets  and  righteous 
men  have  desired  to  see  those  things  which 
ye  see,  and  have  not  seen  them  ;  and  to 
hear  those  things  which  ye  hear,  and  have 
not  heard  them."  *  For  until  revealed  in 
Christ,  and  in  his  spiritual  followers,  the 
divine  Spirit,  as  already  stated,  was  not 
manifested  as  abiding  in  man. 

To  repeat,  therefore :  before  the  coming 
of  Christ,  God's  word  was  ministered  by 
angels 2  and  prophets,  as  instrumentalities, 
and  man  was  approached  as  a  "servant," 
from  without.  But  Jesus  said  to  his  disci- 
ples, "  Henceforth  I  call  you  not  servants, 
.  .  .  but  I  have  called  you  friends."3  For 
of  that  earlier  dispensation  the  scripture 
says,  "  Moses  verily  was  faithful  in  all 
his  house,  as  a  servant,  for  a  testimony 
of  those  things  which  were  afterward  to 
be  spoken ;  but  Christ  as  a  son,  over  his 

1  Matt,  xiii :  17.  2  Heb.  ii :  2. 

8  John  xv :  14,  15. 


IN    THE   LIGHT   OF   REVELATION    75 

house  "  J  —  which  is  a  realm  of  Spirit,  "the 
kingdom  of  God." 


VII 

Moral  truths,  as  of  the  order  of  Nature, 
may  be  apprehended  clearly  by  the  natural 
understanding,  but  spiritual  things  are 
"  spiritually  discerned  ;  "  2  and  until  this 
spiritual  order  of  discernment  is  awakened 
in  the  mind  "  spiritual  things  "  are  deemed 
"  mystical "  —  the  apostle  says  they  appear 
even  "as  foolishness."3  But  they  are  not 
wholly  mystical  to  the  spiritual  conscious- 
ness, but  normal  or  natural,  as  it  were, 
and  are  clearly  apprehended.  For  when 
a  spiritual  consciousness  has  once  been 
awakened  in  man  these  higher  truths  are 
then  discerned  spirit  to  Spirit,  for  then  like 
discerns  like.4  To  the  spiritual  conscious- 
ness the  moral  law  is  then  no  longer  the 
standard  of  righteousness,  but  God  him- 
self ;  even  as  Jesus  said,  "  Be  ye  therefore 

1  Heb.  iii :  5,  6.     (R.  V.)  2  1  Cor.  ii :  14. 

8  1  Cor.  ii :  14.  4  1  Cor.  ii :  10-13. 


76  HUMAN    DESTINY 

perfect,  even  as  your  Father  which  is  in 
heaven  is  perfect ;  "  *  and  when  addressed 
as  "Good  Master,"  Jesus  replied,  "Why 
callest  thou  me  good  ?  There  is  none  good, 
but  one  ;  that  is,  God."  2 

Matt,  v  :  48.  2  Matt,  xix :  17. 


IN   THE   LIGHT   OF   REVELATION    77 


THE   SPIRIT   IMPARTED  TO   MAN 


That  John  discerned  in  Jesus  a  higher 
order  of  "  life  "  than  that  which  was  ful- 
filled in  himself  is  manifest  from  his  words, 
"After  me  there  cometh  a  man  which  is 
preferred  before  me;  for  he  was  before  me.1 
.  .  .  One  mightier  than  I ;  whose  shoe- 
latchet  I  am  not  worthy  to  stoop  down  and 
unloose.2  .  .  .  He  shall  baptize  you  with  the 
Holy  Ghost,  and  with  fire.3  ...  I  saw  the 
Spirit  descending  from  heaven  like  a  dove, 
and  it  abode  upon  him."4 

If  this  were  a  special  or  miraculous  ex- 
perience, wholly  apart  from  what  transpires 
subconsciously  in  the  souls  of  all  men  when 
"born  of  the  Spirit,"  then  that  special  ex- 
perience would  have  removed  Jesus  from 
off  the  plane  of   that  humanity  which  is 

1  John  i :  30.  2  Mark  i :  7. 

8  Luke  iii :  16.  4  John  i :  32. 


78  HUMAN    DESTINY 

common  to  man,  and  consequently  he  could 
not  have  served  as  an  example  for  man. 
But  Jesus  teaches  otherwise,  —  "  Verily, 
verily,  I  say  unto  you,  He  that'  believeth 
on  me,  the  works  that  I  do  shall  he  do 
also."  1  This  believing  on  him  implies  re- 
ceiving his  teaching  and  following  his  ex- 
ample in  all  things  ;  and  as  his  anointing 
of  the  Spirit  2  was  his  source  of  power  in 
"  overcoming  the  world,"  so  will  it  be  with 
his  followers  in  like  manner,  even  to  that 
consummation  of  human  destiny  when  they 
likewise  shall  be  "  filled  with  all  the  fulness 
of  God  ;  "  3  or  when  all  things  are  "  ful- 
filled" 4  in  "perfect  man,"  and  God  is  "all 
in  all."  5 

II 

It  has  been  a  subject  of  philosophical 
speculation,  in  the  light  of  Science,  as  to 
whether  there  is  discernible  at  any  point 
in  the  order  of  Nature  the  evidence  of  a 

1  John  xiv  :  12.  2  Acts  x  :  38. 

8  Eph.  iii :  19.  4  Matt,  v  :  18. 

5  1  Cor.  xv :  28. 


^    Of    THE  > 

UNIVERSITY   J 
of  J 

^Sfi£i£9&B-%HE    LIGHT   OF   REVELATION    79 

supernatural  intervention  marking,  for  in- 
stance, the  divisions  of  the  several  king- 
doms of  Nature,  or  separating  man  from 
a  lower  order  of  creation.  The  tendency 
of  modern  scientific  discovery  is  steadily 
toward  establishing  the  uniformity  of  Na- 
ture through  the  unbroken  continuity  of 
natural  law.  But  in  the  revelation  of  Jesus 
Christ  his  whole  teaching  is  based  upon  a 
.$7//ra-natural  intervention  through  this  de- 
scent of  the  Spirit  upon  man.1  The  scrip- 
ture says,  "  When  the  fulness  of  time  was 
come" — that  is,  when  the  natural  crea- 
tion was  eventually  consummated  in  time 
—  "  God  sent  forth  his  Son  .  .  .  that  we 
might  receive  the  adoption  of  sons"  and 
become  "  heirs  of  God  through  Christ."  2 

Jesus  having  received  the  Spirit,  as  sym- 
bolized at  his  baptism,  imparts  this  same 
"  gift  of  God "  to  his  followers,  for  the 
scripture  says,  "  He  quickeneth  whom  he 
will."  3  And  that  this  "  gift  of  the  Spirit  " 
is  added,  ab  extra,  to  the  natural  constitu- 

1  John  i :  32.         2  Gal.  iv  :  4-7.  8  John  v  :  21. 


80  HUMAN  DESTINY 

tion  of  man  is  implied  in  the  teaching  con- 
cerning Jesus  ;?  namely,  that  at  his  baptism 
"  the  heaven  was  opened  unto  him,  and  the 
Spirit  descended  upon  him  "  1  —  symbol- 
ized by  a  dove  :  and  thenceforth  Jesus  went 
forth  "  in  the  power  of  the  Spirit."  2 

No  conceivable  act  is  so  wholly  apart 
from  the  known  order  of  Nature  as  this 
opening  of  the  heaven  and  descending  of 
the  divine  Spirit  upon  man.  It  reveals 
a  "  new  life,"  a  new  realm  — the  life  of  the 
Spirit,  "the  kingdom  of  God."  This  ex- 
perience of  Jesus,  as  implied  in  the  symbol 
given  at  his  baptism,  reveals  a  .ra/ra-natural 
imparting  of  the  divine  nature  to  man, 
disclosing  his  divine  destiny.  And  this 
descent  of  the  Spirit  upon  Jesus  was  the 
fulfilling  of  that  ancient  prophecy,  "Be- 
hold my  servant,  whom  I  have  chosen,  .  .  . 
I  will  put  my  Spirit  upon  him."  3 

In  the  light  of  this  significant  teaching 
there  is  imparted  to  man,  through  Christ, 

1  Luke  iii :  21,  22.  2  Luke  iv  :  14. 

8  Isa.  xlii :  1  ;  Matt,  xii :  18. 


IN   THE   LIGHT   OF  REVELATION    81 

not  merely  a  higher  ethical  principle  of  life, 
but  a  wholly  new  nature  —  of  "  the  Spirit 
of  God."  *  This  truth  is  insisted  on  with 
constant  reiteration  in  the  New  Testa- 
ment, and  with  every  variety  in  the  form  of 
expression,  because  of  its  fundamental  im- 
portance in  connection  with  the  fulfillment 
of  human  destiny  ;  for  a  knowledge  of  the 
truth 2  is  a  means  of  hastening  the  con- 
summation of  that  destiny. 

1  Rom.  viii :  9,  14.  2  John  viii :  32. 


82  HUMAN   DESTINY 


ACTIVITIES  OF  NATURE  AND 
SPIRIT 


It  has  thus  been  shown  from  the  testi- 
mony of  scripture  that  the  revelation  of  the 
Spirit  is  supra-natural 2  —  over  and  above 
Nature.  The  spiritual  includes  the  natural, 
but  the  natural  only  includes  the  spiritual 
when  man  is  "  born  of  God."  The  revela- 
tion of  this  truth  is  to  the  individual  soul, 
through  Jesus  Christ,  who  said,  "  I  am  the 
way  and  the  truth  and  the  life;  no  man 
cometh  unto  the  Father  but  by  me."  2 

With  reference  to  this  spiritual  enlight- 
enment of  man  by  Revelation,  the  apostle 
Peter  says,  "  We  have  a  sure  word  of  pro- 
phecy, whereunto  ye  do  well  that  ye  take 
heed,  as  unto  a  light  that  shineth  in  a  dark 
place,  until  the  day  dawn,  and  the  day-star 

1  Eph.  i :  17.  2  John  xiv :  6. 


IN   THE   LIGHT   OF   REVELATION    83 

arise  in  your  hearts."  *  For  it  is  through 
this  "  sure  word  of  prophecy  "  that  man 
gains  a  knowledge  of  his  true  life  and  ulti- 
mate destiny,  the  revelation  having  culmi- 
nated in  a  manifestation  of  the  truth  in  all 
its  fullness  in  Jesus  Christ. 


II 

We  may  conclude,  therefore,  that  Science 
and  Revelation  are  of  two  orders  of  know- 
ledge, derived  respectively  from  Nature  and 
Spirit ;  and  these  two  orders  of  knowledge 
are  coordinated  in  "perfect  man."  One 
order  of  enlightenment  relates  to  a  realm 
of  Nature,  while  the  other  relates  to  a 
realm  of  Spirit,  or  "kingdom  of  God;" 
one  is  concerned  with  the  temporal  life  of 
man,  while  the  other  is  concerned  with 
"  eternal  life  "  and  man's  ultimate  destiny 
—  for  "  This  is  life  eternal,  that  they  might 
know  thee,  the  only  true  God,  and  Jesus 
Christ,  whom  thou  hast  sent."  2 

1  2  Peter  i :  19.  2  John  xvii :  3. 


84  HUMAN   DESTINY 

III 

The  natural  history  of  creation,  in  the 
light  of  Science,  passes  from  the  so-called 
inorganic  to  the  organic,  from  lower  to 
higher  organisms,  from  unconscious  to  con- 
scious life.  Thence  on,  in  man,  physical  in- 
stincts are  gradually  subordinated  to  intel- 
lectual and  moral  faculties  until  the  body 
eventually  becomes  the  servant  of  a  right- 
eous and  informed  mind.  Parallel  with 
this  enlightenment  of  Science  is  the  order 
of  Revelation,  which  traces  man's  passage 
from  a  carnal  to  a  moral  state,  as  witnessed 
in  the  Old  Testament ;  and  from  a  moral 
to  a  spiritual  state,  as  witnessed  in  the  New 
Testament.  While,  therefore,  Science  ex- 
plains the  ceaseless  activities  of  Nature  in 
the  forming  of  man  —  as  to  his  physical 
organism  and  natural  attributes  of  mind  — 
Revelation  affirms  the  activity  of  the  Spirit, 
as  striving  with  man 1  through  the  ages, 
seeking   to  redeem   the  human  soul  from 

1  Gen.  vi :  3. 


IN   THE    LIGHT   OF   REVELATION    85 

"  the  beggarly  elements  " 1  of  the  world, 
that  God  may  impart  his  own  nature  to 
man  and  thus  consummate  the  divine  pur- 
pose of  his  creation  —  in  a  "  kingdom  pre- 
pared for  you  from  the  foundation  of  the 
world."2  And  if  Science  now  sheds  in- 
creasing light  on  the  natural  process  of 
man's  creation,  Revelation  discloses  with 
equal  certainty,  to  say  the  least,  the  opera- 
tion of  the  Spirit ;  first  through  "  the  Spirit 
of  prophecy "  and  then  through  Jesus 
Christ,  "  redeeming  "  the  human  soul  from 
the  world  and  "  saving "  it  to  its  divine 
destiny. 

IV 

That  these  two  orders  of  truth,  consti- 
tuting Science  and  Revelation,  derived  re- 
spectively from  Nature  and  Spirit,  are  des- 
tined to  become  coordinated  in  a  larger  and 
more  comprehensive  view  of  man's  nature 
and  destiny  than  the  human  mind  has 
hitherto  conceived,  is  a  conclusion  now 
dawning  in  the  human  consciousness. 
1  Gal.  iv  :  9.  2  Matt,  xxv  :  34. 


86  HUMAN    DESTINY 

Speculation  or  conjecture,  whether  in  the 
guise  of  philosophy  or  of  science,  can  never 
become  a  substitute  for  Revelation,  for 
Nature  affirms  no  truth  concerning  that 
which  lies  beyond  the  temporal  life  of  man. 
The  apostle  Paul,  alive  to  the  tendency  of 
the  human  mind  to  substitute  "  man's  wis- 
dom "  for  the  revelation  of  the  Spirit,  gives 
this  significant  warning  :  "  Beware  lest  any 
man  spoil  you  through  philosophy  and  vain 
deceit,  after  the  traditions  of  men,  after 
the  rudiments  of  the  world,  and  not  after 
Christ."1 

But  while  Science  continues  to  open  new 
vistas  of  truth  through  the  discovery  of  nat- 
ural law,  and  Revelation  continues  to  dis- 
close new  heights  to  which  the  conscious- 
ness of  man  may  attain  through  Christ, 
then  must  these  instrumentalities  ever  con- 
tinue to  enlarge  the  horizon  of  the  human 
mind  and  afford  a  clearer  vision  of  the 
grandeur  of  human  life  and  human  destiny. 

Man  has  already  discerned  that  that  is 

l  Col.  ii :  8. 


" 


IN   THE    LIGHT    OF   REVELATION    87 

not  life  in  which  no  new  day  of  truth  ever 
dawns.  The  infinite  springs  of  the  wisdom 
and  mystery  of  Nature  will  never  be  ex- 
hausted by  Science,  nor  will  the  infinite 
fullness  of  the  Spirit  ever  be  exhausted  by 
Revelation,  or  the  depths  of  Revelation 
ever  be  sounded  by  the  plummet  of  human 
thought ;  for  Jesus  said,  "  I  have  yet  many 
things  to  say  unto  you,  but  ye  cannot  bear 
them  now.  Howbeit  when  he,  the  Spirit 
of  truth,  is  come,  he  will  guide  you  into  all 
truth  .  .  .  and  shew  you  things  to  come." 1 

1  John  xvi :  12,  13. 


PART   II 

THE  DESTINY  OF  MAN   AS  REVEALED 
IN   CHRIST 


Jesus  said,  "  To  this  end  was  I  born,  and  for  this 
cause  came  I  into  the  world,  that  I  should  bear  witness 
unto  the  truth."  —  John  xviii :  37. 

"  I  came  that  they  may  have  life,  and  may  have  it 
abundantly."  —  John  x  :  10.     (R.  V.) 

"  I  am  the  way  and  the  truth  and  the  life ;  no  man 
cometh  unto  the  Father  but  by  me."  —  John  xiv  :  6. 


THE    DESTINY   OF    MAN   AS 
REVEALED    IN    CHRIST 


"WHAT   IS   MAN?" 

I 

The  world  of  nature,  including  the  uni- 
verse and  man,  reveals  God  as  the  creator 
and  sustainer  of  all  things  ;  but  as  to  his 
spiritual  Fatherhood  the  scriptures  affirm 
God  is  revealed  through  his  Son  Jesus 
Christ,  who  said,  "  No  man  knoweth  the 
Father,  save  the  Son,  and  he  to  whomso- 
ever the  Son  will  reveal  him." 1 

And  in  like  manner,  "  man "  may  be 
known  as  to  his  temporal  capacities  in  the 
earthly  life  ;  but  before  human  destiny  was 
revealed  in  Christ  the  mind  of  this  world 
was  ignorant  of  what  really  constitutes  man, 

1  Matt,  xi :  27. 


92  HUMAN    DESTINY 

"perfect  man;"1  for  the  highest  earthly- 
capacity  of  the  human  soul  is  as  nothing 
compared  with  that  celestial  estate2  to 
which  man  attains  when  his  destiny  is  ful- 
filled ;  for  as  revealed  in  Christ  the  horizon 
of  that  destiny  widens  immeasurably,  and 
man  is  discerned  to  be,  in  the  celestial 
state,  in  "fellowship"3  with  God. 

II 

In  the  light  of  "  the  revelation  of  Jesus 
Christ,"  therefore,  it  is  evident  that  the 
height  and  breadth  and  depth  of  meaning 
that  is  hid  in  the  generic  term  "  man,"  as 
this  term  is  used  in  the  symbol  of  Genesis, 
is  not  compassed  by  the  nature  of  man  on 
this  earth,  but  may  be  discerned  in  that 
celestial  Son  of  man  who  descended  out  of 
heaven ;  for  Jesus  said,  addressing  the  hu- 
man consciousness  of  this  world,  "  No  man 
hath  ascended  into  heaven,  but  he  that  de- 
scended out  of  heaven  ;  even  the  Son  of 
man  which  is  in  heaven."  4    Again,  he  said, 

1  Eph.  iv:  13.  2  Rom.  viii:  18. 

8  1  John  i :  3.  4  John  iii :  13. 


IN   THE   LIGHT   OF   REVELATION    93 

"  What  then  if  ye  should  behold  the  Son  of 
man  ascending  where  he  was  before  ? "  1 

As  used  by  Christ  the  term  "  Son  of 
man  "  is  not  simply  a  messianic  title  ;  the 
expression  signifies,  primarily,  the  veritable 
existence  of  the  Messiah  as  an  individual 
human  soul ;  and  when  he  said,  "  No  man 
hath  ascended  into  heaven,  but  he  that  de- 
scended out  of  heaven,"  Jesus  affirms  that 
the  same  man  who  eventually  "ascended 
again,"  had  likewise  "descended  out  of 
heaven;"  for  he  says  that  he  is  "the  Son 
of  man  which  is  in  heaven."  And  this  is 
likewise  affirmed  in  the  scripture :  "  He 
that  descended  first  into  the  lower  parts  of 
the  earth,  is  the  same  also  that  ascended  up 
far  above  all  heavens,  that  he  might  fill  all 
things,  and  for  the  perfecting  of  the  saints 
.  .  .  till  we  all  come  into  the  unity  of  the 
faith,  and  to  the  knowledge  of  the  Son  of 
God,  unto  a  perfect  man,  unto  the  measure 
of  the  stature  of  the  fulness  of  Christ."  2 

'       1  John  vi :  62.     (R.  V.) 
2  Eph.  iv  :  4-9. 


94  HUMAN   DESTINY 

III 

In  the  light  of  this  significant  revelation, 
whereby  the  pre-incarnate  existence  of  the 
human  soul  of  the  Messiah  is  implied,  as 
well  as  his  post-incarnate  glorified  state  as 
"perfect  man,"  human  destiny  is  found  to 
embrace  a  transcendant  heavenly  or  divine 
estate,  which  is  only  conceivable  through 
its  revelation  and  manifestation  in  Jesus 
Christ.  When,  therefore,  it  is  affirmed  in 
the  scriptures  that  Christ  was  "  born  of  the 
seed  of  David  according  to  the  flesh ;  and 
declared  to  be  the  Son  of  God,  with  power, 
according  to  the  Spirit  of  holiness,"  l  it  is 
not  implied  therein  that  the  Messiah  was 
first  endowed  with  a  human  soul  at  the 
time  of  his  incarnation  ;  for  of  that  incarna- 
tion it  was  prophesied,  "  A  body  didst  thou 
prepare  for  me  ;  "  2  and  when  born  of  Mary 
this  was  designated  "  that  holy  thing  .  .  . 
which  shall  be  called  the  Son  of  God."  3 

l  Rom.  i :  3,  4.  2  Heb.  x :  5.     (R.  V.) 

8  Luke  i :  35. 


IN   THE   LIGHT   OF   REVELATION    95 

For  in  the  light  of  the  New  Testament, 
body,  soul,  and  spirit *  are  all  comprised  in 
perfect  man ;  and  the  apostle  Paul  affirms 
that  "  there  is  a  natural  body,  and  there  is 
a  spiritual  body,"  2  and  "  the  creature  it- 
self also  shall  be  delivered  from  the  bond- 
age of  corruption  into  the  glorious  liberty 
of  the  children  of  God."  3 

1  1  Thess.  v  :  23.  2  1  Cor.  xv  :  44. 

8  Rom.  viii  :  21. 


96  HUMAN   DESTINY 


"  THE   SON   OF   MAN  " 

I 

The  expression,  "  Son  of  man,"  by  which 
Jesus  insistently  designates  himself,  stands, 
therefore,  for  the  individual  human  soul. 
The  term  is  applicable  to  Jesus  because 
he  is  indeed  very  man,  even  as  that  which 
"  dwell eth  " !  in  him  with  all  the  divine  "  ful- 
ness "  is  very  God.  ""He  knew  what  was 
in  man,"  2  for  human  nature  was  fulfilled  in 
him  ;  he  experienced  this  "  at  all  points, 
being  tempted  like  as  we  are,  yet  without 
sin."  3  "  For,"  the  scripture  affirms,  "  both 
he  that  sanctifieth,  and  they  who  are  sancti- 
fied, are  all  of  one ;  for  which  cause  he  is 
not  ashamed  to  call  them  brethren,  saying, 
I  will  declare  thy  name  unto  my  breth- 
ren." * 

In  the  light  of  this  teaching,  "  the  Son 

1  Col.  ii :  9.  2  John  ii :  25. 

8  Heb.  iv  :  15.  *  Heb.  ii :  11,  12. 


IN   THE   LIGHT   OF   REVELATION    97 

of  man  in  heaven,"  as  to  his  human  soul,  is 
of  one  nature  with  his  "  brethren  "  of  this 
world;  but  in  him  is  manifested  human 
destiny  fulfilled  in  "  perfect  man  "  as  Son 
of  God.  For,  as  manifested  in  Christ,  the 
divine  sonship  consists  in  man's  birth  of 
the  Spirit ; *  and  the  "  Son  of  God  "  is  the 
Spirit  of  the  Father,  the  one  only  Spirit, 
"begotten"  in  man,  imparted  to  man — as 
revealed  once  for  all  at  the  baptism  of 
Jesus.2  Through  the  revelation  in  Christ 
it  may  be  discerned,  therefore,  that  there 
is  no  divine  sonship  unassociated  with  the 
human  soul ;  for  in  the  "  Son  of  man  "  the 
divine  Spirit  is  eternally  individualized  and 
made  personal  as  "the  Son  of  God,"  as 
affirmed  by  the  scripture  :  "  This  man,  be- 
cause he  continueth  forever,  hath  an  un- 
changeable priesthood."  3 

II 
The  words,  "The  Son  of  man  descended 
out  of  heaven,"  and  "  This  man  .  .  .  con- 

1  John  iii :  5.  2  Mark  i :  10.  8  Heb.  vii :  24. 


98  HUMAN    DESTINY 

tinueth  forever,"  disclose  to  the  mind  of 
this  world  a  heavenly  estate  of  man,  re- 
vealed in  Jesus  Christ.  And  by  this  same 
light  it  may  be  discerned  that  the  humanity 
of  the  Messiah  was  not  temporarily  as- 
sumed through  his  incarnation,  but  was 
"  made  flesh  "  1  by  that  means.  This  is  an 
important  distinction ;  for  had  the  human 
soul  of  the  Messiah  originated  as  a  special 
or  miraculous  creation,  Jesus  would  then 
have  stood  among  men  as  an  unrelated  be- 
ing, incapable  of  revealing  their  destiny. 
Were  not  Jesus  truly  "man,"  and  as  he 
insistently  affirms,  the  "  Son  of  man,"  he 
could  not  have  served  as  an  example  for 
man  ;  for  an  example,  to  be  effectual  as 
such,  must  be  wholly  within  the  conditions 
wherein  it  is  to  serve  as  a  pattern.  But 
according  to  his  own  teaching  the  Messiah 
is  affirmed  to  be  "  Son  of  man  "  before  and 
after  his  incarnation ;  and  the  scripture 
says  he  is  "  perfect  man  "  2  —  as  such  he  is 
a  revealer  of  human  destiny. 

1  John  i :  14.  2  Eph.  iv  :  13. 


IN   THE    LIGHT   OF   REVELATION    99 

III 

To  apprehend  the  fullness,  or  complete- 
ness, of  the  revelation  of  human  destiny  in 
Jesus  Christ  it  is  essential  that  the  human- 
ity of  the  Messiah  be  discerned  in  his  pre- 
incarnate,  his  incarnate,  and  in  his  ascended 
or  glorified  states  of  being  ;  therefore  with 
equal  insistence  the  scriptures  affirm  that 
it  was  "  the  Son  of  man  "  who  descended, 
was  incarnated,  and  ascended  again  :  for 
Jesus  said,  "The  Son  of  man  will  come 
with  power  and  great  glory  "  * —  in  his  fu- 
ture heavenly  manifestations. 

The  persistence  of  the  human  personality 
of  Jesus  in  the  heavenly,  as  in  the  earthly 
state  of  being,  is  further  attested  by  the 
words,  "  This  same  Jesus,  who  was  received 
up  from  you  into  heaven,  shall  so  come  in 
like  manner  as  ye  beheld  him  going  into 
heaven  "  2  —  as  symbolized  by  his  visible 
ascension.  That  is,  the  Messiah  will  reap- 
pear in  his  future  heavenly  manifestations 

1  Matt,  xxiv  :  30.  2  Acts  i :  1 1.    (R.  V.) 


ioo  HUMAN   DESTINY 

as  a  human  soul  in  whom  "  dwelleth  all  the 
fulness  of  the  Godhead,  bodily  ; "  l  for  the 
scripture  distinctly  affirms  the  persistence 
of  that  human  personality  — "  this  same 
Jesus." 

In  the  light  of  Revelation,  therefore,  it 
may  be  discerned  that  Jesus,  as  the  Christ 
of  God,  is  a  human  soul  perfected — a  celes- 
tial "man,"  filled  and  informed  with  the 
Spirit  of  God  and  individualized  as  "Jesus;" 
of  whom  it  is  affirmed  that  "  God  hath  made 
him  both  Lord  and  Christ."  2 

1  Col.  ii :  9.  2  Acts  ii :  36. 


IN    THE   LIGHT   OF   REVELATION    101 


"THE   MESSIAH" 

I 

In  order  that  the  Son  of  God,  as  "the 
Son  of  man  in  heaven,"  might  reveal  in 
himself,  or  in  his  own  personal  experience, 
"  the  way  and  the  truth  and  the  life  "  1  —  as 
the  means  whereby  this  newly  created  fam- 
ily of  man  is  to  attain  to  the  end  or  con- 
summation of  human  desthay  —  it  was 
necessary  that  he  should  descend,  as  the 
Messiah,  into  their  conditions  and  stand 
beside  his  brethren  of  this  world  on  their 
own  plane  of  experience.  And  that  he 
might  so  "descend  "  it  was  necessary  that 
he  should  be  deprived,  for  a  season,  of 
"that  glory  which  he  had  with  the  Fa- 
ther "  2  in  the  heavenly,  or  celestial  state 
of  being.  That  "glory"  was  of  the  Fa- 
ther's Spirit,  which  he  relinquished  in  order 
that  he  might,  as  prophecy  figuratively  ex- 

1  John  xiv :  6.  2  John  xvii :  5. 


102  HUMAN   DESTINY 

pressed  it,  "  descend  into  the  lower  parts 
of  the  earth,"  *  or  into  the  unquickened 
natural  state  of  man  ;  and  that  he  might  so 
descend,  the  apostle  Paul  affirms,  "He 
emptied  himself,  taking  the  form  of  a  ser- 
vant."2 

Spiritually  there  is  no  other  way  con- 
ceivable by  which  this  "  descent  "  of  the 
Messiah  into  the  earthly  state  of  man  could 
have  been  effected ;  for  this  descent  was 
not  through  space,  but  by  his  being  emp- 
tied, or  made  void,  of  that  indwelling  divine 
presence  with  which  he  was  reendowed  at 
his  baptism,  when  "the  Spirit  descended 
upon  him,"  figuratively,  "like  a  dove."  3 

II 

That  the  descent  of  the  Messiah  into  the 
earthly  life  was  gradual,  culminating  in  his 
incarnation,  is  apparent  when  messianic 
prophecy  is  studied  as  a  whole.  And  as 
implied  in  the  expression,  "  he  emptied  him- 

i  Eph.  iv  :  8-10.  2  Phil,  ii :  7.     (R.  V.) 

8  John  i :  32. 


IN   THE   LIGHT    OF   REVELATION    103 

self,"  1  this  descent  was  effected  by  a  will- 
ing relinquishment  of  that  divine  endow- 
ment which  the  Son  of  man  in  heaven,  as 
the  Son  of  God,  had  from  the  Father,  as 
implied  in  his  prayer  to  God  at  the  close  of 
his  ministry  :  "  Glorify  thou  me  with  thine 
own  self,  with  the  glory  which  I  had  with 
thee  before  the  world  was."  2 

The  divine  Spirit  having  been  withdrawn 
for  a  season  from  that  celestial  human  soul, 
the  Messiah  came  as  a  "servant ;"  that  is, 
in  his  own  human  proprium  as  "  Son  of 
man ; "  and  in  this  natural,  moral  state, 
Jesus  remained  until  reendowed  with  the 
divine  Spirit  at  the  beginning  of  his  min- 
istry. 

Ill 

Apart  from  speculative  conjecture,  dis- 
cerned in  the  light  of  messianic  prophecy 
the  descent  of  the  Son  of  God  as  Son  of 
man  was  by  his  passing  from  a  divine  to  a 
human  state  of  consciousness,  from  a  spirit- 
ual to  a  natural  state  of  being ;   and   the 

1  Phil,  ii :  7.     (R.  V.)  2  John  xvii :  5. 


104  HUMAN    DESTINY 

figurative  expression,  "  He  emptied  him- 
self," signifies  the  means  by  which  this 
descent  from  the  heavenly  to  the  earthly 
state  was  effected. 

This  withdrawal  of  the  divine  Spirit  is 
*  likewise  implied  in  the  words,  "  In  his  hu- 
miliation his  judgment  was  taken  away ; " x 
for,  coming  in  his  own  human  proprium,  as 
"  Son  of  man,"  the  mind  of  the  Messiah 
was  the  mind  of  "perfect  man  "tempora- 
rily made  void  of  its  heavenly  endowment 
of  the  Father's  indwelling  Spirit ;  and  he 
was  so  "emptied,"  or  deprived  of  his  divine 
inheritance,  that  he  might  stand  beside  his 
brethren  of  this  world  in  their  unquickened, 
natural  state  of  being,  to  show  them  "the 
way  "  by  which  they  might  be  "  redeemed  " 
from  the  conditions  in  which  the  earthly 
man  is  formed,  and  to  provide  a  means 
whereby  they  might  be  "saved ".to  that 
divine  inheritance  for  which  they  were 
destined  ;  for  Jesus  said,  "  No  man  cometh 
unto  the  Father,  but  by  me."  2 

1  Acts  viii :  33.  2  John  xiv  .  6. 


IN   THE    LIGHT    OF   REVELATION    105 

This  relinquishment  of  the  Spirit  is  like- 
wise implied  in  the  words,  "  For  your  sake, 
he  became  poor,  that  ye  through  his  pov- 
erty might  become  rich."  *  Thus,  as  figura- 
tively foretold  by  prophecy,  the  Messiah  de- 
scended "  into  the  pit  "  and  "  miry  clay,"  2 
that  he  might  approach  this  earthly  family 
of  man  consciously,  or  normally,  on  the 
natural  plane  of  life,  face  to  face ;  that  by 
his  aid  and  example  he  might  lift  this 
newly  created  human  family  up  to  God,  as 
affirmed  in  the  words :  "  And  I,  if  I  be 
lifted  up  out  of  the  earth,  will  draw  all  men 
unto  me."  3 

IV 

In  the  light  of  both  Old  and  New  Tes- 
tament prophecy,  therefore,  it  may  be  dis- 
cerned that  the  descending  of  the  Messiah 
as  Son  of  man,  and  his  "  rising  again  "  4  as 
Son  of  God,  was  solely  with  reference  to 
his   having  relinquished  for  a  season   his 

1  2  Cor.  viii :  9.    (R.  V.)  2  Psa.  xl  :  2. 

8  John  xii:  32.   (R.  V.  marg.)  *  Rom.  viii :  34. 


106  HUMAN   DESTINY 

divine  inheritance  of  the  Father's  Spirit, 
and  to  his  subsequent  reendowment  with 
the  same :  upon  this  momentous  truth  is 
based,  fundamentally,  his  revelation  of  hu- 
man destiny. 

For  it  is  inconceivable  that  any  being, 
God  or  man,  could,  so  to  speak,  be  "  emp- 
tied "  of  his  own  nature,  of  his  own  pro- 
prinm.  But  the  Son  of  God,  as  "  the  Son 
of  man  in  heaven "  filled  with  the  Spirit 
of  the  Father,  could  have  that  indwelling 
Spirit  withdrawn  l  for  a  season  and  "  de- 
scend out  of  heaven  "  in  his  own  human 
personality  as  "  Son  of  man,"  being  incar- 
nated "  of  the  seed  of  David  according  to 
the  flesh."  2  And  Jesus  distinctly  affirms 
that  it  was  the  "  Son  of  man  "  who  so  de- 
scended.3 Upon  this  fundamental  truth  of 
his  gospel,  or  "good  tidings,"  is  based  his 
revelation  of  man's  ultimate  destiny.  For 
by  his  descending  from  heaven  as  Son  of 
man,  and  by  his  ascending  again  as  Son  of 

i  "  Take  not  thy  Holy  Spirit  from  me."  —  Psa.  li :  1 1. 
2  Rom.  i :  3.  8  John  iii :  13.    (R.  V.) 


IN    THE    LIGHT   OF   REVELATION    107 

God,  Jesus,  as  the  Christ  of  God,1  reveals 
to  the  mind  of  this  world  the  whole  nature 
and  destiny  of  "perfect  man,"  manifesting 
"  the  truth  "  in  his  own  person  and  show- 
ing his  brethren  the  way  by  which  they 
likewise  are  to  attain  to  the  same  inher- 
itance, as  expressed  in  his  prayer  to  the 
Father,  "That  they  may  be  one,  even  as  we 

are."2 

V 

In  that  unquickened,  natural  state  of 
man  into  which  the  Messiah  had  descended 
he  remained  for  thirty  years,  known  as 
"the  carpenter,"3  known  as  "Jesus  of 
Nazareth," 4  in  no  way  differing  in  his 
human  nature  from  his  fellow  men  of  this 
earth  save  as  to  his  sinlessness,5  and  in  the 
fact  that  as  his  was  the  incarnation  of  a 
preexisting  human  soul  he  was  born  of  a 
virgin.  Emerging  from  that  sinless,  moral 
state,  no  record  of  which  was  deemed  es- 

1  Rev.  xi :  1 5 ;  xii :  10  2  John  xvii :  1 1.  (R.  V.) 

8  Mark  vi :  3  ;  Acts  ii :  22  ;  x  :  38. 

4  John  i :  45 ;  Acts  x  :  38.         6  Heb.  iv  :  15. 


108  HUMAN    DESTINY 

sential  to  his  message  of  "good  tidings," 
the  Messiah  was  reendowed  with  the  Fa- 
ther's Spirit  at  the  beginning  of  his  minis- 
try, when  "the  Spirit  descended  upon  him 
.  .  .  and  abode  on  him  ;  and  there  came  a 
voice  from  heaven,  saying,  "  This  is  my  be- 
loved Son,  in  whom  I  am  well  pleased  "  !  — 
a  fulfillment  of  the  prophecy,  "This  day 
have  I  begotten  thee."  2 

The  sign  of  this  imparting  of  the  divine 
Spirit,  as  given  at  the  baptism  of  Jesus, 
was  a  symbol  of  that  regeneration  which  is 
gradually  perfected  in  the  human  soul ;  for 
at  a  later  day  Jesus  said,  "  I  have  a  baptism 
to  be  baptized  with,  and  how  am  I  strait- 
ened till  it  be  accomplished."  3  For  it  was 
not  until  Jesus  drew  nigh  to  the  end  of  his 
sojourn  on  earth  that  he  said,  "The  prince 
of  this  world  cometh  and  hath  [or  "  find- 
eth,"  R.  V.]  nothing  in  me;"4  for  there 
remained  in  him   then   nothing  that   was 

1  Matt,  iii :  17. 

2  Psa.  ii :  7  ;  Acts  xiii :  33  ;  Heb.  i :  5. 

8  Luke  xii :  50.  4  John  xiv  :  30. 


IN   THE   LIGHT   OF   REVELATION    109 

open  to  further  temptation  ;  and  then  it  was 
that  he  prayed  the  Father  to  restore  to  him, 
in  all  its  fullness,  the  divine  Spirit :  "  Glorify 
thou  me  with  thine  own  self,  with  the  glory 
which  I  had  with  thee  before  the  world 
was."  1 

VI 

What  transpired,  therefore,  at  his  baptism 
by  John  was  but  the  symbol  of  that  spirit- 
ual baptism  that  was  only  fully  consum- 
mated at  a  later  day  when  he  had  been 
"  made  perfect  through  sufferings  "  2  and 
had  "  overcome  the  world  "  3  that  is  set  in 
the  human  heart 4  in  the  forming  of  man. 
Then  it  was  that  Jesus  said,  "  The  hour  is 
come  that  the  Son  of  man  should  be  glori- 
fied ;  "  6  that  is,  reendowed  with  the  Fa- 
ther's indwelling  presence  with  all  the 
divine  "  fulness." 

Signs  are  a  teaching  instrumentality,  and 
this  descending  of  the  Spirit  upon  Jesus  in 

1  John  xvii :  5.       2  Heb.  ii :  10.        8  John  xvi :  33. 
4  Eccl.  iii :  1 1.  5  John  xii :  23. 


no  HUMAN    DESTINY 

the  form  of  a  dove  warindicative  of  the 
imparting  of  that  to  him  which  was  not 
himself,  but  the  Spirit  of  the  Father,  in 
fulfillment  of  the  prophecy,  "  Behold  my 
servant,  whom  I  have  chosen  ;  I  will  put 
my  Spirit  upon  him,  and  he  shall  bring 
forth  judgment  unto  truth."  2 

In  the  spiritual,  as  in  the  natural  world, 
growth  is  gradual ;  and  even  as  it  was  said  of 
Jesus  in  his  earlier  years,  that  he  "  increased 
in  wisdom  and  stature,  and  in  favour  with 
God  and  man,"  2  so  likewise  from  that 
initial  spiritual  experience  at  his  baptism 
by  John,  when  "the  heaven  was  opened 
unto  him," 3  Jesus  eventually  attained  to 
the  fullness  or  perfection  of  that  spiritual 
manhood  4  of  which  his  followers,  through 
his  aid  and  power,  are  made  partakers 
when  they  likewise  are  "  become  the  sons 
of  God  "  5  through  this  same  imparting  of 
the  Spirit  to  them  that  are  willing  to  receive 
the  divine  gift. 

1  Isa.  xliii :  10;  Matt,  xii  :  18. 

2  Luke  ii  :  52.  8  Matt,  iii  :  16,  17. 
4  1  Cor.  xv :  45,  49.          5  John  i  :  12. 


IN   THE    LIGHT  OF   REVELATION    in 

VII 

That  unquickened,  natural  state  of  man 
into  which  the  Messiah  had  descended 
—  apart  from  all  considerations  of  willful 
sin  —  is  designated  a  state  of  spiritual 
" death:"  "For  to  this  end  Christ  both 
died  and  rose  and  revived,  that  he  might 
be  the  Lord  both  of  the  dead  and  the  liv- 
ing ; "  1  that  is,  Lord  of  both  his  "  natural- 
minded  "  and  "  spiritual-minded  "  followers. 
For  the  apostle  Paul,  in  marking  this  dis- 
tinction, says,  "  First  the  natural ;  after- 
ward, then  that  which  is  spiritual ;  the  first 
man  is  of  the  earth,  earthy;  the  second 
man  is  of  heaven ; ...  as  we  have  borne  the 
image  of  the  earthy,  we  shall  also  bear  the 
image  of  the  heavenly."  2 

That  the  "  death  "  and  "  rising  again  " 
of  the  Messiah  is  commonly  interpreted  as 
referring  exclusively  to  the  bodily  experi- 
ence of  Jesus  —  to  his  physical  death  and 
bodily  resurrection  —  is  according  to  a  nat- 

1  Rom.  xiv  :  9.  2  1  Cor.  xv  :  45-49.     (R.  V.) 


112  HUMAN   DESTINY 

ural  understanding,  to  the  exclusion  of  its 
spiritual  significance.  But  the  terms  "  life  " 
and  "  death  "  are  used  in  the  scriptures  in 
both  senses  ;  and  as  herein  employed  the 
terms  "living"  and  "dead"  signify  the 
quickened  or  unquickened  state  of  man 
with  reference  to  the  presence  or  absence 
of  the  divine  Spirit,  as  when  Jesus  said : 
"Verily,  verily,  I  say  unto  you,  the  hour 
cometh,  and  now  is,  when  the  dead  shall 
hear  the  voice  of  the  Son  of  God ;  and 
they  that  hear  shall  live."  J 

VIII 

The  "death"  experienced  by  that  heav- 
enly Son  of  man,  who  was  the  Son  of  God, 
was,  therefore,  not  alone  with  reference  to 
the  termination  of  his  physical  life  at  his 
crucifixion  ;  primarily  it  was  with  reference 
to  his  having  descended  from  the  heavenly 
or  spiritual,  to  the  earthly  or  natural  state 
of  man.  For  the  Messiah  could  not  have 
revealed  himself,  or  his  divine  message,  to 

1  John  v  :  25  ;  xi :  25,  26. 


IN   THE    LIGHT   OF   REVELATION    113 

his  "  brethren  "  of  this  world,  except  he 
stood  beside  them  on  their  own  plane  of 
life,  in  their  earthly  conditions,  being  sub- 
ject to  like  temptations  with  them,  though 
sinless.  This,  then,  was  his  "  sacrifice  ; " 
namely,  that  for  their  sake  *  the  Son  of 
God  laid  aside  "that  glory  which  he  had 
with  the  Father  "  —  that  divine  endow- 
ment of  the  Spirit  which  was  his  "joy" 
and  "  glory  "  in  the  heavenly  state  —  that 
he  might  descend  into  their  earthly  and  un- 
quickened  state  to  "  redeem  "  and  "  save  " 
them.  In  all  its  height  and  breadth  and 
depth  of  meaning  this  was  that  spiritual 
"  death  and  sacrifice  "  which  the  Messiah 
experienced  in  the  fulfillment  of  his  mis- 
sion. He  who  is  "of  purer  eyes  than  to 
behold  iniquity  " 2  descended,  according 
to  the  words  of  prophecy,  into  "  an  horri- 
ble pit  "  and  "  miry  clay ;  "  3  he  who  was  in 
fellowship  with  God  in  that  glory  which 
he  had  with  the  Father  "emptied  him- 
self "   of   his   divine   inheritance,   impover- 

1  2  Cor.  viii :  9.  2  Hab.  i :  13.  8  Psa.  xl :  2. 


ii4  HUMAN    DESTINY 

ished  himself,  "  that  ye  through  his  poverty 
might  become  rich  M1  —  that  he  might  re- 
veal in  himself  the  way  and  the  truth  and 
the  life,  and,  when  reendowed  with  the 
Spirit  of  the  Most  High,  that  he  might 
impart  the  "  gift  of  God  "  2  to  his  brethren 
of  this  world,  that  they  likewise  may  be 
made  "partakers  of  the  divine  nature"3 
and  "  become  the  sons  of  God."  4 

1  2  Cor.  viii :  9.    (R.  V.)         2  John  iv  :  10. 
3  2  Peter  i :  4.  *  John  i :  12. 


IN   THE    LIGHT   OF   REVELATION     115 


"PERFECT   MAN 


Starting,  therefore,  as  "the  captain  of 
their  salvation," 1  from  that  unquickened 
natural  state  of  man  into  which  the  Mes- 
siah had  descended,  Jesus  received  the  ini- 
tial sign  of  his  reendowment  with  the  Spirit 
at  his  baptism,  when  "  the  heaven  was 
opened" 2  unto  him.  Thence  on  he  "rose 
again,"  spiritually,  for  there  is  a  progress 
observable  in  the  character  of  his  teaching, 
a  gradual  transfiguration  of  his  mind,  until, 
toward  the  end  of  his  ministry,  he  announces 
that  "  the  hour  is  come  that  the  Son  of  man 
should  be  glorified."  3 

In  manifesting  "the  way,"  Jesus  himself 
passed  through  the  experience  that  all  souls 
must  pass  through,  for  he  reveals  the  nature 
and  destiny  of  "  perfect  man  "  in  all  states 
of  being,  as  well  as  the  spiritual  Father- 

1  Heb.  ii :  10.         2  Luke  iii :  21.         3  John  xii  :  23. 


u6  HUMAN   DESTINY 

hood  of  God.  His  destiny  is  man's  destiny, 
for  the  scripture  says,  "  Truly  our  fellow- 
ship is  with  the  Father,  and  with  his  Son 
Jesus  Christ." *  But  the  destiny  which 
he  reveals  is  so  overwhelming  to  the  mind, 
so  holy,  so  divine  -*-  ending  in  man's  inherit- 
ance of  "  all  the  fulness  of  God  " 2  —  that 
to  the  natural  understanding  it  seems  blas- 
phemous even  to  name  it.  When  Jesus  de- 
clared the  truth,  as  manifested  in  himself, 
"  Then  took  they  up  stones  to  cast  at  him," 
deeming  him  a  blasphemer  of  God  ;  "  that 
he,  being  a  man,  should  make  himself  God." 
But  Jesus  answered,  "  Is  it  not  written  in 
your  law,  I  said,  Ye  are  gods  ?  If  he  called 
them  gods,  unto  whom  the  word  of  God 
came  (and  the  scripture  cannot  be  broken), 
say  ye  of  him  whom  the  Father  hath  sanc- 
tified, and  sent  into  the  world,  Thou  blas- 
phemest ;  because  I  said,  I  am  the  Son  of 
God  ?  "  3  The  claim  of  Jesus  was  even  less 
in  its  seeming  than  that  warranted  by  the 

1  i  John  i :  2,  3.  2  Eph.  iii :  19. 

8  John  x :  31-36 ;  Psa.  lxxxii :  6  ;  Isa.  xli :  23. 


IN   THE    LIGHT   OF   REVELATION    117 

scripture  he  quotes,  or  that  elsewhere  is 
prophesied  of  man ;  namely,  that  when  made 
a  partaker  of  the  divine  nature  —  eventu- 
ally, when  fully  perfected  —  man  is  "  in 
the  image  and  likeness  of  God." 

II 

This  godlike  nature  of  perfect  man  is 
affirmed  of  those  "  unto  whom  the  word  of 
God  came,"  who  are  thus  made  "  partakers 
of  the  divine  nature."  *  For  this  godlike  na- 
ture and  divine  likeness  are  spiritual ;  and 
the  revelation  of  this  truth  concerning  man 
may  only  be  discerned  in  the  life  and  char- 
acter of  Jesus  Christ,  who  is  affirmed  to  be 
"  in  the  form  of  God,"  2  the  "  very  image 
of  his  substance."  3 

As  taught  by  Christ  concerning  the  ne- 
cessity that  "man  must  be  born  again," 
or  "  born  of  the  Spirit,"  the  distinction  be- 
tween sons  of  man  and  sons  of  God  is  a 
generic  distinction  ;  the  natural  mind  does 

1  2  Peter  i :  4.  2  Phil,  ii :  6. 

8  Heb.  i :  3  (R.  V.). 


u8  HUMAN   DESTINY 

not  become  spiritual  through  any  refining 
process  in  the  order  of  nature  or  of  mental 
culture.  The  natural  mind  is  capable  of 
infinite  refinements  without  becoming  in 
the  least  degree  spiritual.  Even  as  to  the 
perfect  moral  sense,  Jesus  said  of  John  the 
Baptist  that  he  was  less  than  the  least  of 
those  who  are  of  the  kingdom  of  heaven.1 

Christ  manifested  in  himself  these  two 
natures,  the  spiritual  and  the  natural,  the 
divine  and  the  human,  as  "reconciled  in 
one  body,"  2  as  brought  into  perfect  agree- 
ment of  will  and  life  ;  and  this  supreme 
manifestation  in  him  was  the  revelation  of 
a  universal  truth  :  all  men,  when  "  born  of 
the  Spirit,"  are  sons  of  God,  from  the  least 
unto  the  greatest ;  for  in  Christ  it  may  be 
discerned  that  there  is  no  divine  sonship 
unassociated  with  the  human  soul. 

Ill 

When  Jesus  stood  upon  this  earth  as  the 
sole  exponent  of  that  divine  sonship  which 

1  Matt,  xi:  II.  2  Eph.  ii :  14-16. 


IN   THE    LIGHT    OF    REVELATION    119 

is  "  born  of  the  Spirit,"  1  he  was  designated 
"the  only-begotten;"2  but  when  his  fol- 
lowers likewise,  through  his  aid  and  power, 
were  made  partakers  of  the  same  Spirit, 
Jesus  was  then  discerned  as  the  "first-be- 
gotten :  "  3  "  Whom  he  did  foreknow  [that 
is,  the  spiritual  being  which  man  is  destined 
to  become],  he  also  did  predestinate  to  be 
conformed  to  the  image  of  his  Son,  that  he 
might  be  the  first-born  among  many  breth- 
ren." 4  And  Jesus  tells  his  followers,  who 
are  also  made  "  partakers  of  the  divine  na- 
ture "  5  through  this  gift  of  the  Spirit,  that 
they  likewise  shall  speak  the  words  of  God  ; 
for  on  sending  them  forth  to  proclaim  the 
glad  tidings  of  man's  divine  destiny,  he 
said,  "  Be  not  anxious  how  or  what  ye  shall 
speak;  for  it  shall  be  given  you  in  that 
same  hour  what  ye  shall  speak.  For  it  is 
not  ye  that  speak,  but  the  Spirit  of  your 
Father  that  speaketh  in  you."  6 

1  John  iii :  5.  9  John  i :  14. 

8  Heb.  i :  6.  4  Rom.  viii :  29. 

5  2  Peter  i  :  4.  6  Matt,  x  :  19,  20.  (R.  V.) 


120  HUMAN   DESTINY 

IV 

Thus  Christ  manifests  in  himself  the 
ultimate  destiny  of  man  ;  for  the  scripture 
says,  "  Ye  are  all  sons  of  God,  through 
faith,  in  Christ  Jesus.  For  as  many  of  you 
as  were  baptized  into  Christ,  did  put  on 
Christ.  .  .  .  For  ye  are  all  one  man  in 
Christ  Jesus." 1 

Jesus  claims  nothing  for  himself  that  he 
does  not  affirm  to  be  equally  the  heritage 
of  his  followers  when  they  stand  where  he 
stands  :  "  Verily,  verily,  I  say  unto  you,  He 
that  believeth  on  me,  the  works  that  I  do 
shall  he  do  also." 2  He  does  not  claim 
for  himself  the  generic  title  "  man  ; "  he 
affirms  that  he  is  the  "  Son  of  man  "  — an 
individual  human  soul.  Nor  does  he  claim 
for  himself  the  generic  title  "  God  ; "  he 
affirms  that  he  is  the  "  Son  of  God."  But 
while  his  followers  in  the  earthly  life  are 
but  as  "  spiritual  babes,"  he  is  grown  to  the 
full  stature  of  a  spiritual  manhood  —  he  is 

1  Gal.  iii :  26-28.     (R.  V.)  2  John  xiv  :  12. 


IN    THE   LIGHT   OF   REVELATION    121 

"perfect  man,"1  he  is  "in  the  form  of 
God," 2  "  the  very  image  of  his  substance  : "  3 
that  is,  the  perfect  expression  of  the  Spirit. 
In  him,  therefore,  is  revealed  "all  the  ful- 
ness "  of  the  divine  and  human  natures  in 
perfect  "fellowship,"  in  Fatherly  and  Filial 
relationship  through  oneness  of  Spirit  and 
will  and  life ;  he  is,  therefore,  a  revealer 
both  of  God  and  perfect  man,  manifesting 
in  himself  the  ultimate  destiny  of  the  indi- 
vidual human  soul  when  made  perfect  even 
as  he  is  perfect. 


That  the  Messiah  is  truly  man,  "  raised 
up  unto  you  of  your  brethren,"4  and  that 
his  relationship  to  God  is  the  same  relation- 
ship, and  not  another,  as  that  which  his  fol- 
lowers shall  eventually  bear  to  the  Father 
as  "the  sons  of  God,"  is  attested  by  these 
words  of  Christ  after  he  had  risen  from  the 
grave  : 5  "Go  to  my  brethren,  and  say  unto 

1  Eph.  iv:  13.  2  Phil,  ii:  6. 

8  Heb.  i :  3.    (R.  V.)         4  Acts  iii :  22. 


122  HUMAN   DESTINY 

them  :  I  ascend  to  my  Father,  and  your 
Father  ;  and  to  my  God,  and  your  God."  1 
Though  risen  from  the  grave,  the  Son  of 
God  is  still  Son  of  man  ;  though  passed  be- 
yond the  earthly  life,  he  is  still  of  "the 
brethren  "  —  he  is  still  human  ;  his  Father 
is  their  Father ;  his  God  their  God.  Death 
has  wrought  no  change  in  his  relationships 
to  God  and  man ;  physical  dissolution  has 
not  in  the  least  affected  the  human  soul  of 
Jesus.  And  he  is  eager  to  assure  his  breth- 
ren that,  though  risen  and  glorified,  he  is 
not  parted  from  them.  In  point  of  fact, 
this  is  for  them  the  supreme  joy  of  his 
"  glad  tidings,"  the  very  heart  and  crown 
of  his  revelation  of  human  destiny.  For 
his  tidings  are  of  that  heavenly  estate  of 
perfect  man  wherein  God  is  "all  in  all;"2 
and  that  ultimate  destiny  of  man  he  is 
actually  manifesting  in  himself,  in  his 
own  person,  for  he  is  "  the  Son  of  man  in 
heaven."  Recognizing  this,  the  apostle 
Paul  says,  "  If  Christ  be  not  risen,  then 

1  John  xx  :  17.  2  1  Cor.  xv  :  28. 


IN   THE    LIGHT   OF   REVELATION    123 

is  our  preaching  vain,  and  your  faith  is  also 
vain."  *  For  through  the  manifestations  of 
the  risen  Jesus  the  revelation  of  human 
destiny  is  projected  into  the  heavens  to  the 
very  end  and  consummation  of  that  destiny, 
as  manifested  in  the  ascended  and  glorified 
Christ. 

VI 

That  the  "Son  of  God"  is  the  Father's 
Spirit  imparted  to  the  human  soul,  indi- 
vidualized and  made  personal  in  man,  is 
once  for  all  revealed  in  Jesus  Christ ;  for 
he  is  the  type  and  example  of  that  celestial 
brotherhood  of  perfect  man  in  whom  God 
is  "all  in  all "  and  "they  are  without  fault 
before  his  throne ; "  2  that  is,  they  are  per- 
fect even  in  the  light  of  God's  presence. 
The  God  and  Father  of  that  celestial  race 
of  man  is  likewise  "  the  God  and  Father  of 
our  Lord  Jesus  Christ,"  3  who  so  perfectly 
images  in  character  and  voices  in  spirit  that 
divine  indwelling  presence  that  Jesus  said, 

1  1  Cor.  xv  :  14.  2  Rev.  xiv  :  5. 

8  2  Cor.  i :  3 ;  xi :  31  ;  Eph.  i :  3 ;  1  Peter  i :  3. 


124  HUMAN   DESTINY 

"He  that    hath  seen  me,  hath   seen  the 
Father."  l 

VII 

The  expression  "our  Lord,  and  his 
Christ "  2  marks  a  distinction  between  that 
one  only  divine  Spirit,  which  is  God  —  for 
Jesus  affirms  that  "  God  is  Spirit "  3  —  and 
the  manifestation  of  that  Spirit  as  abiding 
in  all  its  fullness  in  the  soul  of  perfect  man. 
That  this  distinction  was  in  the  mind  of 
Paul  is  implied  in  his  words,  "  There  is  one 
God,  and  one  mediator  between  God  and 
men,  the  man  Christ  Jesus."4  Through 
him  "  all  things  "  with  respect  to  the  na- 
tures both  of  God  and  perfect  man  are 
"brought  to  light,"  or  made  conscious  in 
man.  And  the  Revelation  in  him  is  com- 
plete and  final,  as  implied  in  his  words,  "  I 
am  the  way,  and  the  truth,  and  the  life  ;  "  5 
for  in  him  the  divine  will  and  wisdom  and 
love  are  perfectly  manifested  forth  to  the 

1  John  xiv  :  9.  2  Rev.  xi :  15. 

8  John  iv  :  24.     (R.  V.  marg.) 

4  1  Tim.  ii :  5.  6  John  xiv  :  6. 


IN   THE    LIGHT   OF   REVELATION    125 

world.  For  he  is  the  "  form  "  and  "  bright- 
ness " *  of  that  indwelling  divinity  "which 
in  other  ages  was  not  made  known  unto  the 
sons  of  men,  as  it  is  now  revealed  unto  his 
holy  apostles  and  prophets  by  the  Spirit."  2 

1  Heb.  i :  3.  2  Eph.  iii :  5. 


126  HUMAN   DESTINY 


"THE  SON  OF  MAN  IN  HEAVEN  " 

I 

The  human  mind  of  •  this  world  could 
have  formed  no  conception  of  that  ultimate 
heavenly  state  of  being  which  is  realized  in 
perfect  man  as  the  culmination  of  human 
destiny,  except  it  were  enlightened  through 
some  other  means  than  that  by  which  man 
commonly  acquires  knowledge.  For  that 
ultimate  destiny  of  the  human  soul  lies  hid 
in  a  transcendent  future  which  only  a  reve- 
lation could  anticipate.  And  the  scripture 
affirms  that  the  revelation  was  given  "  To 
make  all  men  see  what  is  the  fellowship 
of  the  mystery,  which  from  the  beginning 
of  the  world  hath  been  hid  in  God,  who 
created  all  things  by  Jesus  Christ."  1 

That  he  through  whom  this  special  family 
of  man  is  formed,  might  redeem  it  from  the 

1  Eph.  iii :  9. 


IN    THE   LIGHT   OF   REVELATION    127 

earthly  state  and  save  it  to  its  divine  in- 
heritance, he  entered  their  conditions  and 
shared  their  lot,  undergoing  the  experience 
that  is  common  to  man.  For  he  "  was  in 
all  points  tempted  like  as  we  are,  yet  with- 
out sin,"  *  "  Who  in  the  days  of  his  flesh, 
having  offered  up  prayers  and  supplications 
with  strong  crying  and  tears  unto  him  that 
was  able  to  save  him  from  death,  and  was 
heard  in  that  he  feared  ;  though  he  were  a 
Son,  yet  learned  he  obedience  by  the  things 
which  he  suffered ;  and  being  made  per- 
fect, he  became  the  author  of  salvation  unto 
all  them  that  obey  him."  2 

II 

The  Messiah  brought  to  this  earthly 
family  of  man,  as  manifested  in  himself, 
"  tidings  "  of  that  heavenly  family  of  per- 
fect man  which  is  in  the  "  image  and  like- 
ness of  God  "  and  "  in  fellowship  with  the 
Father ;  "  of  whom  it  had  been  prophesied, 
"I  said,  ye  are  gods."     Of  that  celestial 

1  Heb.  iv:i5.  2  Ileb.  v  :  7-9. 


128  HUMAN   DESTINY 

people  he  is  the  "  chosen  one  "  1  through 
whom  "  God  created  the  worlds  "  and  this 
special  family  of  man,  which  eventually  he 
redeems  and  saves.  Thus  Jesus  reveals 
and  manifests  in  himself  the  ultimate  des- 
tiny of  the  race  and  of  the  individual  human 
soul.  He  is  for  this  world  the  sole  "  media- 
tor between  God  and  men,  himself  man;" 2 
and  as  God's  celestial  vicegerent 3  he  is  "  in 
the  form  of  God,"  even  as  it  was  expressed 
of  old  through  prophecy.  "  Before  me  there 
was  no  God  formed  ;  neither  shall  there  be 
after  me."4  For  when  the  Father  is  re- 
vealed, "  whom  no  man  hath  seen,  nor  can 
see,"5  God  is  then  discerned  as  purely 
spiritual  Being6  —  "the  God  and  Father  of 
our  Lord  Jesus  Christ."  7 

It  was  by  means  of  that  anthropomorphic 
conception  of  "  God  formed  "  in  the  Son  of 
man  in  heaven,  who  is  indeed  "the  very 

1  Psa.  lxxxix :  19.  2  1  Tim.  ii :  5.     (R.  V.) 

8  Acts  iii :  20,  21.  4  Isa.  xliii :  10. 

6  1  Tim.  vi :  16.  6  John  iv  :  24. 

7  2  Cor.  xi :  31  ;  Eph.  i :  3  ;  1  Peter  i :  3. 


IN    THE   LIGHT    OF   REVELATION    129 

image"  of  the  divine  substance,  that  the 
Deity,  in  the  order  of  Revelation,  was  made 
apprehensible  to  the  mind  of  the  Israelites 
while  as  yet  the  Spirit  of  the  Father  was 
unrevealed.  For  a  purely  spiritual  revela- 
tion of  the  Deity  would  have  been  incom- 
prehensible to  the  human  mind  just  emer- 
ging from  its  carnal  state. 

Ill 

The  "  Spirit  of  prophecy  "  —  which  is 
affirmed  to  be  "  the  testimony  of  Jesus  "  1  — 
voiced  by  anticipation  from  a  realm  that  is 
above  time  what  was  to  befall  the  Messiah 
in  the  fulfillment  of  his  mission ;  not  only 
as  to  outward  events,  but  as  to  his  inward 
experience  as  well,  as  expressed  through 
the  prophets  and  in  the  psalms  :  "  Thou 
hast  brought  me  into  the  dust  'of  death  "  2 
—  through  his  incarnation :  but  "  Thou 
shalt  quicken  me  again,  and  shalt  bring  me 
up  again  from  the  depths  of  the  earth  3.  .  . 
and  I  shall  be  satisfied,  when  I  awake,  with 

1  Rev.  xix :  10.        2  Psa.  xxii  115.        8  Psa.  lxxi :  20. 


130  HUMAN   DESTINY 

thy  likeness.  ...  I  will  declare  thy  name 
unto  my  brethren.1  ...  I  will  declare  the 
decree,  The  Lord  hath  said  unto  me,  Thou 
art  my  Son ;  this  day  have  I  begotten 
thee"2 — the  fulfillment  of  which  was 
when  the  Spirit  descended  upon  Jesus  and 
"abode  on  him."3  These  and  other  like 
utterances  of  prophecy  are  actually  the 
words  of  the  Son  of  man  in  heaven  fore- 
telling his  future  earthly  experience,  speak- 
ing above  time  and  in  the  first  person,  "by 
the  mouth  of  his  prophets."  4 

IV 

Studying  that  earlier  revelation,  expressed 
in  Old  Testament  prophecy,  the  disciples 
of  Jesus  perceived  that  it  was  the  Christ 
who  was  with  the  Israelites,5  speaking  by 
"  the  angel  of  his  presence,"  even  as  was 
taught  by  the  Messiah  after  he  had  risen 
from    the   grave :     "  These  are  the  words 

1  Psa.  xvii:  15;  xxii:22. 

2  Psa.  ii :  7  ;  Acts  xiii :  23 ;  Heb.  i :  5  ;  v  :  5. 

3  John  i :  32.        4  Luke  i :  70.        6  1  Cor.  x  :  4. 


IN    THE   LIGHT   OF   REVELATION    131 

wh'ich  I  spake  unto  you,  while  I  was  yet 
with  you,  how  that  all  things  must  needs 
be  fulfilled,  which  are  written  in  the  law  of 
Moses,  and  the  prophets,  and  the  psalms, 
concerning  me.  Then  opened  he  their 
mind,  that  they  might  understand  the  scrip- 
tures "  a  —  spiritually. 

It  was  necessary  that  man,  in  the  order 
of  his  forming,  should  first  be  approached 
on  a  natural  plane,  in  his  natural  state  of 
being,  before  God  could  reveal  himself 
spiritually,  "  face  to  face,"  as  he  is  revealed 
in  Jesus  Christ  "  by  the  Spirit ; "  who  said, 
"  He  that  hath  seen  me,  hath  seen  the  Fa- 
ther;" "The  Father  is  in  me,  and  I  in 
him."2  But  Jesus  implies  that  this  dis- 
cernment is  spiritual,  when  he  says,  "  not 
that  any  man  hath  seen  the  Father,  save 
he  which  is  of  God."  3 

In  the  order  of  God's  creation  of  the  hu- 
man soul  it  was  necessary  that  the  natural 
state  should  first   be  fulfilled  by  implant- 

1  Luke  xxiv  :  44-46.     (R.  V.) 

2  John  x  :  38  ;  xiv  :  9.  8  John  vi  :  46. 


132  HUMAN   DESTINY 

ing  in  the  mind  and  heart  a  moral  sense, 
through  the  Old  Testament  dispensation, 
before  man  could  be  quickened  by  the 
Spirit  imparted  from  the  Father.  For  the 
"carnal  mind  "  is  impervious  to  spiritual  in- 
fluences, and  until  a  moral  sense  is  awak- 
ened in  man  there  is  no  ground  of  pre- 
paration for  receiving  the  "gift  of  God."1 

1  John  iv  :  10. 


IN   THE   LIGHT   OF   REVELATION    133 


"THE   MAN,    CHRIST  JESUS" 

I 

The  life  of  Christ,  therefore,  is  the  reve- 
lation, for  he  personifies  the  truth  concern- 
ing human  destiny,  being  "  himself  man." 
—  "Jesus  of  Nazareth,  a  man  approved  of 
God  unto  you  by  many  mighty  works."  * 
"  This  Jesus  did  God  raise  up.  .  .  .  Being 
therefore  by  the  right  hand  of  God  ex- 
alted, and  having  received  of  the  Father 
the  promise  of  the  Holy  Spirit,  he  hath 
poured  forth  this  "...  and  God  "  hath 
made  him  both  Lord  and  Christ."2  Again, 
it  is  written  :  God  "  hath  glorified  his  Ser- 
vant Jesus  ;  "  3  "  Repent  ye  therefore  .  .  . 
that  he  may  send  the  Christ  whom  he  hath 
appointed  for  you,  even  Jesus:  whom  the 
heaven  must  receive  until  the  times  of  res- 

1  Acts  ii :  22.  2  Acts  ii :  32-36.     (R.  V.) 

8  Acts  iii :  13.     (R.  V.) 


134  HUMAN    DESTINY 

titution  of  all  things.  .  .  .  For  Moses  truly 
said  unto  the  fathers,  A  prophet  shall  the 
Lord  your  God  raise  up  unto  you  of  your 
brethren,  like  unto  me." 1  And  again, 
"God  having  raised  up  his  Servant,  sent 
him  to  bless  you  in  turning  away  every  one 
of  you  from  your  iniquities."2  The  Mes- 
siah is  elsewhere  designated  "thy  holy 
Servant  Jesus,  whom  thou  didst  anoint."3 
"  Him  did  God  exalt  with  his  right  hand  to 
be  [or  to  become]  a  Prince  and  a  Saviour."  4 
"  Be  it  known  unto  you  .  .  .  that  through 
this  man  is  proclaimed  unto  you  remission 
of  sins."5  And  finally  it  is  affirmed  that 
God  "will  judge  the  world  in  righteousness 
by  the  man  whom  he  hath  ordained."  6 

Next  to  the  joy  of  his  conscious  presence, 
the  joy  of  this  revelation  of  human  destiny 
in  Jesus  Christ  is  most  capable  of  inspiring 
and  uplifting  the  minds  of  his  followers 
through  all  time  as  a  message  of   "  good 

1  Acts  iii :  19-22.  2  Acts  iii :  26.     (R.  V.) 

3  Acts  iv  :  27  (R.  V.  ) ;  x :  34.  4  Acts  v :  31. 

6  Acts  xiii :  38.  6  Acts  xvii :  31. 


IN   THE    LIGHT   OF   REVELATION    135 

tidings  of  great  joy  which  shall  be  to  all 
people."  2 

II 

This  then  was  the  understanding  that 
was  lodged  in  the  minds  of  the  immediate 
followers  of  Christ ;  namely,  that  the  Christ 
of  God 2  is  truly  man ;  a  Son  of  man 
"  anointed "  with  the  Spirit  of  the  Most 
High  ;  3  a  "  servant  "  who  recovered  his 
divine  sonship  through  the  "gift  of  the 
Spirit,"  as  symbolized  at  his  baptism.  For 
the  ministry  of  Christ  was  delayed  until 
Jesus  was  reendowed  with  the  Spirit,  and 
thence  on,  it  is  said,  he  went  forth  "  in  the 
power  of  the  Spirit"4 — the  initial  sign 
given  at  his  baptism  being  confirmed  in  the 
Mount,  as  affirmed  by  the  words,  "  He  re- 
ceived from  God,  the  Father,  honour  and 
glory  when  there  came  such  a  voice  to  him 
from  the  excellent  glory,  This  is  my  be- 
loved Son,  in  whom  I  am  well  pleased."5 

1  Lukeii:  10.  2  Rev.  xi :  15;  xii :  10. 

8  Rom.  viii :  XI.       4  Luke  iv  :  14.       6  2  Peter  i :  17. 


136  HUMAN   DESTINY 

It  is  this  indwelling  of  the  divine  pre- 
sence in  a  human  soul  which  distinguishes 
the  mission  and  ministry  of  Christ  from 
that  moral  dispensation  of  "  Moses  and  the 
prophets,"  which  Jesus  said  culminated  in 
the  order  of  Revelation  with  John.1  For  it 
is  this  indwelling  of  the  divine  presence  in 
a  human  soul  which  distinguishes  a  "  son  " 
from  a  "  servant "  of  God  ;  2  and  this  fun- 
damental truth  of  Christ's  message  cannot 
be  reiterated  too  often,  since  it  has  been 
obscured  through  metaphysical  definitions. 
Christ's  life  is  the  life  of  perfect  man  in  all 
states  of  being ;  and  in  order  to  a  discern- 
ment of  the  fullness  of  his  revelation  of 
human  destiny  his  humanity  must  be  dis- 
cerned in  his  pre-incarnate,  his  incarnate, 
and  in  his  glorified  states,  as  "  the  Son  of 
man  in  heaven." 

Ill 

The  distinction  between  a  moral  and  a 
spiritual   dispensation   is   implied  in  these 
1  Luke  xvi :  16.  2  Heb.  iii :  5,  6. 


IN   THE    LIGHT   OF   REVELATION    137 

words  of  Christ :  "  The  law  and  the  pro- 
phets were  until  John  ;  since  that  time  the 
kingdom  of  God  is  preached  ;  " *  and  it  is 
said  of  Jesus  that  "he  spake  to  them  of 
the  kingdom  of  heaven  " —  of  that  perfect 
state  wherein  human  destiny  is  fulfilled ; 
and  in  order  to  a  right  discernment  of  the 
distinction  between  the  old  and  the  new 
dispensations,  it  is  necessary  to  distinguish 
between  a  "  servant "  and  a  "  son  "  2  in  the 
order  of  God's  instruments  of  Revelation. 
For  it  was  through  the  revelation  in  Jesus 
Christ  that  a  glorified  human  nature  was 
first  made  manifest  to  the  world ;  he  first 
revealed  that  celestial  state  of  man  which 
is  the  fulfillment  of  human  destiny.  His 
was  a  revelation  of  that  reward  of  the  faith- 
ful long  ago  promised  to  Abraham  :  "  Fear 
not ;  I  am  thy  shield ;  and  thy  exceeding 
great  reward  ;"  3  for  his  was  a  revelation  of 
that  divine  consummation  when  God  is  "all 
in  all"4  —  a  revelation,  by  manifestation,  of 

1  Luke  xvi :  16.       2  Heb.  iii :  5,  6.       8  Gen.  xv  :  1. 
4  1  Cor.  xv  :  28  ;  2  Peter  i :  4. 


138  HUMAN    DESTINY 

the  way  of  "  salvation,  through  sanctifica- 
tion  of  the  Spirit."  1  Had  the  revelation 
ended  with  the  termination  of  the  earthly 
life  of  Jesus,  human  destiny  would  have 
remained  unrevealed  ;  but  it  is  Christ  speak- 
ing from  heaven,2  in  his  glorified  person- 
ality as  "  the  Holy  Ghost,"  which  carries 
the  revelation  forward  according  to  the  pro- 
mise, "  He  will  show  you  things  to  come."  3 

1  2  Thess.  ii :  13.      2  Heb.  xii :  25.     8  John  xvi :  13. 


IN    THE    LIGHT   OF   REVELATION    139 


"THE  WORLD   TO   COME" 

I 

That  celestial  state  wherein  the  human 
soul  is  "glorified"  by  the  indwelling  pre- 
sence of  divinity  is  affirmed  to  be  a  state 
of  being  more  exalted  than  the  angelic,  for 
it  is  designated  "  the  holiest  of  all."  *  It  is 
a  state  so  transcendently  exalted,  as  mani- 
fested in  Christ,  that  for  the  mind  of  this 
world  it  is  indistinguishable  from  divinity 
itself.  It  is  a  state  of  human  destiny,  nev- 
ertheless, when  discerned  by  the  light  of 
Christ's  mind  ;  for  he  who  said,  "  My  Father 
is  greater  than  I  " 2  affirmed  thereby  his 
own  subordination  to  the  Highest ;  as  when 
he  said,  "  Why  callest  thou  me  good  ;  there 
is  none  good,  but  God  ;  "  3  while  his  com- 
mand to  his  followers  was,  "  Be  ye  there- 
fore perfect,  even  as  your  Father,  which  is 

1  Heb.  ix  :  8.       2  John  xiv  :  28.       8  Matt,  xix :  17. 


140  HUMAN    DESTINY 

in  heaven,  is  perfect."1  Nevertheless,  of 
the  Son  it  is  said  :  "  Having  become  so 
much  better  than  the  angels,  as  he  hath 
inherited  a  more  excellent  name  than  they. 
For  unto  which  of  the  angels  said  he  at  any- 
time, Thou  art  my  Son,  this  day  have  I  be- 
gotten thee  ?  And  again,  I  will  be  to  him  a 
Father,  and  he  shall  be  to  me  a  Son.  And 
when  he  bringeth  in  the  first-born  into 
the  world,  he  saith,  And  let  all  the  angels 
of  God  worship  him.  ...  Of  the  Son  he 
saith,  Thy  throne,  O  God,  is  forever  and 
ever;  and  the  sceptre  of  righteousness  is 
the  sceptre  of  thy  kingdom.  Thou  hast 
loved  righteousness,  and  hated  iniquity  ; 
therefore  God,  thy  God,  hath  anointed  thee 
with  the  oil  of  gladness  above  thy  fellows."  2 

II 

Nevertheless  Christ  speaking  from  hea- 
ven, in  the  Apocalypse,  says  of  him  that 
overcometh,  he  shall  "sit  with  me  in  my 
throne ;  even  as  I  also  overcame  and  am 
1  Matt,  v  :  48.  2  Heb.  i :  4-10.     (R.  V.) 


IN   THE   LIGHT   OF   REVELATION     141 

set  down  with  the  Father  in  his  throne"1 
—  which  is  a  symbol  of  perfect  "  fellowship" 
on  terms  of  equality,  as  implied  in  the 
words,  "Truly  our  fellowship  is  with  the 
Father,  and  with  his  Son  Jesus  Christ ;  "  2 
and  this  is  also  affirmed  by  the  words  of 
the  apostle  Paul,  "  We  shall  also  reign  with 
him."3  But  this  fellowship  on  terms  of 
equality,  as  manifested  in  Christ,  is  not  an 
equality  of  the  human  with  the  divine,  but 
is  wholly  by  virtue  of  that  indwelling 
Spirit  of  the  Father  abiding  in  the  Son ; 
which  is  "  equal  with  God," 4  and  indeed  is 
very  God  from  very  God.  That  "fellow- 
ship," therefore,  between  the  human  and 
the  divine  is  wholly  of  the  Spirit.  Apart 
from  that  indwelling  divine  presence  the 
human  soul  of  Jesus  partook  of  the  weak- 
ness that  belongs  to  human  nature  :  "  The 
Father  that  dwelleth  in  me,  he  doeth  the 
works  ;  "  6  "  The  word  which  ye  hear  is  not 
mine,  but  the  Father's  who  sent  me;"6 

1  Rev.  iii :  21.        2  1  John  i :  3.        3  2  Tim.  ii :  12. 
4  Phil,  ii :  6.  5  John  xiv  :  10. 

•     .      6  John  xiv :  24.    (R.  V.) 


142  HUMAN    DESTINY 

"  The  words  that  I  speak  unto  you,  they 
are  Spirit,  and  they  are  life."1  "The 
Son  can  do  nothing  of  himself,  but  what  he 
seeth  the  Father  doing ;  for  what  things 
soever  he  doeth,  these  the  Son  also  doeth 
in  like  manner." 2  "I  can  of  mine  own  self 
do  nothing."  3 

III 

The  metaphysical  speculation  that  in  the 
Messiah  the  divine  Spirit  was  a  substitute 
for  the  human  soul  (not  superadded  to  it, 
as  shown  by  the  descent  of  the  Spirit  upon 
Jesus  at  his  baptism)  would  utterly  destroy 
or  make  void  the  reality  of  his  human  na- 
ture ;  for  he  then  would  have  been  human 
merely  as  to  his  bodily  organism  —  a  mate- 
rialistic conception.  But  through  the  pre- 
'incarnate  existence  of  "  the  Son  of  man  in 
heaven,"  which  Jesus  affirms,  and  by  the 
"  lifting  up  "  of  the  human  soul  of  the  Mes- 
siah into  a  heavenly  realm  in  the  person  of 
Jesus  —  as  witnessed   at   his   ascension  — 

1  John  vi :  63.  2  John  v  :  19-20.     (R.  V.) 

3  John  v  :  30. 


IN   THE   LIGHT   OF   REVELATION    143 

the  Son  of  God  may  be  discerned  as  truly 
man  in  that  celestial  state  of  being,  and  as 
such  he  is  a  revealer  of  human  destiny. 

IV 

A  revelation  of  the  truth  by  actual  mani- 
festation differs  from  philosophical  conjec- 
ture inasmuch  as  it  conveyed  this  knowledge 
to  the  plain-minded  followers  of  Christ  by 
showing  them  the  truth  as  it  is  actually 
realized  in  the  person  of  Jesus,  who  said, 
"  To  this  end  was  I  born,  and  for  this  cause 
came  I  into  the  world,  that  I  should  bear 
witness  unto  the  truth."  '  For  a  know- 
ledge of  the  truth  fills  an  important  part 
in  the  redemption  and  salvation  of  man  ; 
and  Jesus  said,  "  This  is  life  eternal ;  that 
they  might  know  thee,  the  only  true  God  ; 
and  Jesus  Christ,  whom  thou  hast  sent."  2 

For  to  know  God  as  the  creator  of  all 
things  is  a  natural  form  of  knowledge ; 
but  to  know  God  as  he  is  known  to  Christ 
is  a  spiritual  form  of   knowledge  ;  and  to 

1  John  xviii :  37.  2  John  xvii :  3. 


144  HUMAN    DESTINY 

know  God  spiritually  is  to  know  him  as  in 
himself  he  really  is,  to  see  him  face  to  face : 
for  Jesus  said,  "  God  is  Spirit :  and  they  that 
worship  him,  must  worship  him  in  Spirit 
and  in  truth  ;  "  *  while  St.  Paul  says,  "  God 
hath  from  the  beginning  chosen  you  to  sal- 
vation through  sanctification  of  the  Spirit 
and  belief  of  the  truth."  2 


As  discerned  by  Stephen  in  the  moment 
of  his  martyrdom,  who  said,  "  I  see  the 
heavens  opened,  and  the  Son  of  man  stand- 
ing on  the  right  hand  of  God  ; "  3  and  as 
disclosed  in  the  several  manifestations  at- 
tested by  the  apostle  Paul  after  the  ascen- 
sion of  Jesus ; 4  and  to  John  at  Patmos  ; 5  the 
immediate  followers  of  Christ  discerned 
even  in  the  glorified  state  of  the  Son  of 
man  a  distinction  between  God  "and  his 
Christ." 6  This  knowledge  was  for  them 
not  an  intellectual  acquisition  but  a  revela- 

1  John  iv  :  24.      2  2  Thess.  ii  .-13.       3  Acts  vii :  56. 
4  Acts  ix  :  3-6 ;  xxii :  17-22  ;  xxiii :  11  ;  xxvii  :  23,  24. 
„£..  Rev.  i :  1.  6  Rev.  xi :  15 ;  xii :  10. 


IN   THE    LIGHT   OF  REVELATION    145 

tion  of  truth  by  its  actual  manifestation  in 
Jesus,  who  makes  no  reference  to  the  divine 
sonship  apart  from  its  fulfillment  in  his  hu- 
man soul :  "  Now  is  the  Son  of  man  glori- 
fied ;  and  God  is  glorified  in  him."  1  And 
when  he  referred  to  the  celestial  state  of 
that  sonship,  in  the  future  as  well  as  in  the 
past,  he  said,  the  Son  of  man  "  shall  come 
in  his  own  glory,  and  in  his  Father's  "  2  — 
which  implies  that  in  him  is  revealed  all  the 
fullness  of  both  the  human  and  the  divine 
natures  as  manifested  in  the  person  of  the 
Son  of  man,  even  as  was  prophesied  of  men : 
"  Ye  are  the  temple  of  the  living  God  ;  as 
God  hath  said,  I  will  dwell  in  them,  and 
walk  in  them  ;  and  they  shall  be  my  people, 
and  I  will  be  their  God."  3  For  the  unity 
of  all  human  souls  in  one  human  nature  — 
including  " Jesus,  the  Christ" — forms  a 
universal  brotherhood  of  man  in  all  states 
of  being,  as  revealed  in  the  Son  of  man  in 
heaven.  This  unity  of  all  souls  in  one 
human  nature,  throughout  all  worlds,  offsets 
1  John  xiii  1  31.        2  Luke  ix  :  26.        8  2  Cor.  vi :  16. 


146  HUMAN    DESTINY 

that  unity  of  Spirit *  which  centres  all  in 
God  ;  for  the  scripture  affirms,  "  ye  are  all 
one  man  in  Christ  Jesus,"  2  and  "  he  that 
is  joined  unto  the  Lord  is  one  Spirit."  3 

VI 

For  the  revelation  of  man's  ultimate  des- 
tiny it  was  essential  that  the  pre-incarnate 
existence  of  the  Son  of  man  should  be  made 
known  through  "  the  Spirit  of  prophecy,"  4 
and  his  glorified  ascended  state  through 
"the  manifestations  of  the  Holy  Ghost," 
if  the  whole  nature  and  destiny  of  perfect 
man  was  to  be  disclosed  to  the  mind  of  this 
world.  For  the  earthly  state,  even  as  mani- 
fested in  the  life  of  Christ,  is  incapable  of 
revealing  all  the  glory  of  the  divine  destiny 
of  perfect  man  —  the  earthly  conditions  are 
inadequate.  Therefore  the  scripture  says, 
"  The  Holy  Ghost,  this  signifying,  that  the 
way  into  the  holiest  of  all  was  not  yet  made 
manifest  while  as  the  first  tabernacle  was 

i  Eph.  ii :  18.  2  Gal.  iii :  28.     (R.  V.) 

8  1  Cor.  vi :  17.  4  Rev.  xix:  10. 


IN   THE    LIGHT   OF   REVELATION    147 

yet  standing  ;  which  is  a  figure  for  the  time 
now  present  "  * —  that  is,  after  Christ's  as- 
cension into  heaven. 

In  its  outward  sense  this  "  first  taber- 
nacle "  is  sometimes  construed  as  referring 
to  a  temple  made  with  hands  ;  but  in  its 
spiritual  sense  it  refers  to  the  incarnated 
Christ  —  to  that  "  natural  body  "  which  is 
temporal,  as  contrasted  with  that  "  spirit- 
ual body "  which  is  eternal ;  and  it  was 
not  until  Jesus  had  "  risen  again  "  and  had 
"passed  into  the  heavens"2  that  he  re- 
vealed "  the  way  into  the  holiest  of  all " 
through  his  ministrations  as  "  the  Com- 
forter :  even  the  Spirit  of  truth,"  who  will 
"guide  into  all  truth"3 — of  whom  it  is 
said,  "  the  Lord  is  that  Spirit."  4 

1  Heb.  ix  :  8,  9.  2  Heb.  iv  :  14. 

8  John  xv  :  26;  xvi :  13.  4  2  Cor.  iii :  17. 


148  HUMAN   DESTINY 


"THE   SPIRIT   OF  JESUS" 

I 

As  the  time  drew  near  when  Jesus  was 
to  be  outwardly  parted  from  his  disciples 
through  physical  dissolution,  he  said,  "  The 
hour  is  come  that  the  Son  of  man  should 
be  glorified  .  .  .  and  I,  if  I  be  lifted  up 
from  [R.  V.  marg.  "out  of"]  the  earth, 
will  draw  all  men  unto  me."  2  Viewed  in 
the  light  of  nature  these  words  may  sig- 
nify "  by  what  death  he  should  die ;  "  2  but 
spiritually  discerned  in  connection  with  the 
related  teachings  of  Christ  and  his  final 
"  ascension,"  they  also  refer  to  that  lifting 
up  of  the  Messiah  to  a  heavenly  realm, 
symbolized  when  "a  cloud  received  him 
out  of  their  sight."  3 

To  the  natural  understanding  the  cruci- 
fixion and  bodily  resurrection  of  Jesus  mark 

1  John  xii :  32.  2  John  xii :  33.         3  Acts  i :  9. 


IN   THE   LIGHT   OF   REVELATION    149 

the  termination  of  his  revelation ;  but  his 
spiritual-minded  followers  are  further  en- 
lightened when  "  made  partakers  of  the 
Holy  Ghost," !  by  the  ministrations  and 
manifestations  of  that  heavenly  "  Com- 
forter," who  continues  the  revelation  ac- 
cording to  the  promise,  "  He  will  abide  with 
you  forever  .  .  .  and  guide  you  into  all 
truth  .  .  .  and  shew  you  things  to  come."2 

II 

While,  therefore,  the  historic  Christ  is  a 
Comforter  for  the  natural  mind,  Jesus  pro- 
mised his  spiritual  followers  "  another  Com- 
forter, that  he  may  abide  with  you  forever"  3 
—  which  is  none  other  than  Christ  "  speak- 
ing from  heaven  " 4  as  the  Holy  Ghost,  as 
implied  in  the  following  :  "  Having  been 
forbidden  of  the  Holy  Ghost  to  speak  the 
word  in  Asia,  when  they  were  come  over 
against  Mysia  they  assayed  to  go  into  Bithy- 
nia,  but  the  Spirit  of  Jesus  suffered  them 

1  Heb.  vi :  4.  2  John  xiv  :  16,  17  ;  xvi :  13. 

3  John  xiv  :  16.  4  Heb.  xii :  25. 


150  HUMAN    DESTINY 

not."  1  And  in  his  teaching  concerning 
that  heavenly  ministry  of  the  Spirit  which 
was  to  follow  his  earthly  ministry,  Jesus 
said,  "It  is  expedient  for  you  that  I  go 
away :  for  if  I  go  not  away  the  Comforter 
will  not  come  unto  you ; "  2  while  it  is 
elsewhere  written,  "  This  spake  he  of  the 
Spirit,  which  they  that  believe  on  him 
should  receive ;  for  the  Holy  Ghost  was 
not  yet  given,  because  Jesus  was  not  yet 
glorified."  3 

III 

Thus  the  giving  of  the  Holy  Ghost  was 
dependent  upon  the  glorifying  of  the  Son 
of  man  with  the  Father's  Spirit  —  "with 
that  glory  which  he  had  with  the  Father 
before  the  world  was; "  4  which  divine  Spirit 
he  imparts  to  his  followers,  as  affirmed  in 
these  words  :  "  Behold,  I  send  the  promise 
of  my  Father  upon  you  ;  tarry  ye  in  Jeru- 
salem until  ye  be  endued  with  power  from 

1  Acts  xvi :  6,  7.     (R.  V.)  2  John  xvi :  7. 

8  John  vii :  39.  4  John  xvii :  5. 


IN   THE    LIGHT   OF   REVELATION    151 

on  high."1  "Wait  for  the  promise  of  the 
Father,  which,  saith  he,  ye  have  heard  of 
me.  For  John  truly  baptized  with  water 
unto  repentance ;  but  ye  shall  be  baptized 
with  the  Holy  Spirit  not  many  days  hence. 
.  .  .  Ye  shall  receive  power  when  the  Holy 
Spirit  is  come  upon  you."  2 

IV 

It  is  by  means  of  the  glorified  Christ, 
the  "Holy  Ghost,"3  that  the  spirit  of  the 
Father  is  communicated  to  man  in  the 
earthly  life ;  for  Jesus  said,  "  No  man 
cometh  unto  the  Father,  but  by  me." 4  "I 
in  them,  and  Thou  in  me,"  5  is  indicative  of 
the  means  by  which  the  "  gift  of  God  "  6  is 

1  Luke  xxiv  :  49.  2  Acts  i :  4-9. 

8  The  "Holy  Ghost"  is  the  glorified  Christ  — the 
spirit  or  angel  of  Jesus  filled  with  the  Father's  indwell- 
ing Presence.  The  terms  "  Holy  Ghost  "  and  "  Holy 
Spirit  "  are  therefore  interchangeable,  according  as  the 
emphasis,  or  idea,  is  associated  with  personality,  or  the 
indwelling  Spirit. 

4  John  xiv :  6.  6  John  xvii :  23. 

6  John  iv  :  10;  Rom.  vi :  23. 


152  HUMAN    DESTINY 

imparted  to  the  followers  of  Christ,  or  of 
bringing  to  the  consciousness  of  this  earthly 
family  of  man  the  Father's  Spirit.  And 
when  they  were  come  together  after  his 
resurrection,  "  He  breathed  on  them,  and 
said,  Receive  ye  the  Holy  Spirit."  * 

However  exalted  the  revelation,  it  is 
nevertheless  the  Son  of  man  in  heaven, 
"  one  chosen  out  of  the  people  "  2  of  a  celes- 
tial realm,  who  serves  as  the  channel  for 
this  divine  communion ;  and  it  is  still  hu- 
man destiny  in  its  highest  form  that  Christ 
is  manifesting  in  himself ;  for  the  scripture 
says,  "We  all,  with  unveiled  face  reflect- 
ing as  a  mirror  the  glory  of  the  Lord, 
are  transformed  into  the  same  image,  from 
glory  to  glory,"  3  even  as  from  the  Lord 
the  Spirit. 


That  the  heavenly  ministry  of  the  Mes- 
siah as  the  Paraclete  is  a  continuation  of 

1  John  xx  :  22.  2  Psa.  lxxxix :  19. 

8  2  Cor.  iii :  18.    (R.  V.) 


IN   THE    LIGHT   OF   REVELATION    153 

his  earthly  ministry  as  the  Son  of  man,  is 
implied  in  these  words  of  scripture :  "  We 
have  a  great  high  priest,  that  is  passed  into 
the  heavens,  Jesus  the  Son  of  God  .  .  . 
Not  an  high  priest  which  cannot  be  touched 
with  the  feeling  of  our  infirmities,  but  was 
in  all  points  tempted  like  as  we  are,  yet 
without  sin."1  While  of  his  earthly  min- 
istry it  is  said,  "  Which  at  the  first  began 
to  be  spoken  by  the  Lord,"  2  but  is  con- 
tinued on  "  forever  "  by  the  glorified  Christ, 
as  "  the  spirit  of  truth,  who  will  guide  into 
all  truth."3 

VI 

That  the  fullness  or  completeness  of  the 
revelation  of  human  destiny  may  be  dis- 
cerned in  Christ,  it  is  important  to  recog- 
nize this  identification  of  the  Paraclete  with 
"  the  Spirit  of  Jesus,"  who  from  a  heavenly 
realm  opens  the  way  into  "the  holiest  of 
all."  4     Christ's  revelation  of  divinity  in  all 

1  Heb.  iv:  14,  15.  2  Heb.  ii :  3. 

8  John  xvi :  13.  4  Heb.  ix :  8. 


154  HUMAN    DESTINY 

stages  of  existence  is  inseparable  from  his 
revelation  of  human  destiny  ;  for  through- 
out all  worlds  the  revelation  of  God  is 
through  the  soul  of  man  :  "  He  wills  to 
dwell  in  you,  that  he  may  be  made  mani- 
fest to  the  world,  and  that  his  invisible 
glory  may  be  revealed."  And  God's  full- 
ness and  infinity  is  the  measure  of  his  reve- 
lation of  himself  in  and  through  that  celes- 
tial family  of  perfect  man,  of  whom  Jesus 
Christ  is  a  representative  —  "  one  chosen 
out  of  the  people."  2  For  the  revelation  of 
the  divine  in  the  human  is  infinite  in  mea- 
sure and  duration  :  apart  from  this  special 
creation  the  revelation  is  without  beginning 
and  without  ending ;  for  the  scripture  says, 
"There  is  nothing  covered  that  shall  not 
be  revealed;  and  hid,  that  shall  not  be 
known,"  2  and  the  infinity  of  God  is  mani- 
fested in  an  infinity  of  creations  which  re- 
veal the  eternal  activity  of  his  infinite  and 
omnipotent  Spirit. 

1  Isa.  xliii :  10;  Psa.  lxxxix :  19.  2  Matt,  x  :  26. 


IN    THE    LIGHT   OF   REVELATION    155 


"THEN   COMETH   THE   END" 

I    * 

That  Christ's  manifestation  of  divinity- 
is  representative  "until  the  times  of  resti- 
tution of  all  things,"  1  and  that  in  him  is  re- 
vealed the  consummation  of  human  destiny, 
is  affirmed  in  the  following  transcendent 
revelation  :  "  Then  cometh  the  end,  when 
he  shall  deliver  up  the  kingdom  to  God, 
even  the  Father  ;  when  he  shall  have  abol- 
ished all  rule  and  all  authority  and  power. 
For  he  must  reign,  till  he  hath  put  all  his 
enemies  under  his  feet.  The  last  enemy 
that  shall  be  abolished  is  death.  For,  He 
put  all  things  in  subjection  under  his  feet. 
But  when  he  saith,  All  things  are  put  in 
subjection,  it  is  evident  that  he  is  excepted 
who  did  subject  all  things  unto  him.    And 

1  Acts  iii :  21. 


156  HUMAN   DESTINY 

when  all  things  have  been  subjected  unto 
him,  then  shall  the  Son  also  himself  be  sub- 
jected to  him  that  did  subject  all  things 
unto  him,  that  God  may  be  all  in  all."  1 

II 

This  is  a  revelation  of  ultimate  truths 
transcending  the  powers  of  the  human  mind 
to  have  discerned  by  the  light  of  nature ; 
for  it  is  a  revelation  of  the  consummation 
of  the  divine  purpose  in  creating  man  —  a 
revelation  of  that  final  state  of  man  when 
human  destiny  is  fulfilled.  It  is  likewise  a 
revelation  of  the  truth  that  Christ's  is  a  re- 
presentative manifestation  of  divinity  until 
"all  things  shall  be  subdued  unto  him," 
when  he  shall  deliver  up  his  workmanship 
to  God,  who  will  then  be  "all  in  all." 
Therein  may  be  discerned  the  full  signifi- 
cance of  that  ancient  prophecy,  "  before  me 
there  was  no  God  formed ;  neither  shall 
there  be  after  me." 2    For  in  "the kingdom 

i  i  Cor.  xv :  24-28.     (R.  V.) 
2  Isa.  xliii:  10,  II. 


IN   THE   LIGHT   OF   REVELATION    157 

of  the  Father,"  1  when  Christ  has  delivered 
up  his  charge  to  God,  St.  John  says,  "  we 
shall  be  like  him."  2  And  God  will  then  be 
known  as  he  is  known  to  Christ ;  not  only 
as  "  formed  "  in  perfect  man,  but  spiritually 
"face  to  face,"3  "eye  to  eye,"4  Spirit  to 
spirit ;  for  divinity  will  abide  in  every  hu- 
man soul  in  that  celestial  or  perfect  state, 
as  in  his  Son  Jesus  Christ. 

Ill 

And  in  that  same  collective  sense  in 
which  prophecy  refers  to  a  whole  people  as 
"  my  servant  Israel,"  5  so  may  it  eventually 
be  discerned,  when  God  is  "  all  in  all,"  that 
his  celestial  family  of  "perfect  man"  is 
personified  in  the  expression  "  my  beloved 
Son,"  when  the  "  first-begotten  "  of  the  Fa- 
ther is  eventually  discerned  as  the  "chosen  " 
representative  of  that  divine  Sonship  which 
includes  a  celestial  "  people  of  God  ; "  for 

1  Matt,  xiii :  43.  2  1  John  iii :  2. 

8  1  Cor.  xiii  :  12.  4  Isa.  Hi :  8  ;  Rev.  i :  7. 

8  Isa.  xli :  8,  9. 


158  HUMAN    DESTINY 

the  scripture  says  of  them  who  have  be- 
come his  followers,  "  Ye  are  all  one  man  in 
Christ  Jesus."  1 

IV 

In  the  light  of  prophecy  "  the  revelation 
of  Jesus  Christ "  may  be  discerned  as  whole 
and  entire;  for  in  him  "all  things"  relat- 
ing to  the  nature  of  God  and  the  destiny 
of  man  are  brought  to  light.  For  to  know 
Christ  is  to  know  God  and  man  as  they 
are  related  in  perfect  fellowship  in  "the 
kingdom  of  the  Father." 

That  fellowship  of  the  divine  and  the  hu- 
man, as  manifested  in  Jesus,  is  one  of  con- 
stant activity,  implied  in  the  words  :  "  My 
Father  worketh  hitherto ;  and  I  work  ;  "  2 
"  The  Son  can  do  nothing  of  himself,  but 
what  he  seeth  the  Father  doing ;  for  what 
things  soever  he  doeth,  these  the  Son  also 
doeth  in  like  manner."  3  What  the  Father 
does  spiritually  from  himself,  the  Son   of 

1  Gal.  iii :  28.     (R.  V.)  2  John  v :  17. 

3  John  v :  19,  20.     (R.  V.) 


IN   THE   LIGHT   OF   REVELATION    159 

man  in  heaven,  as  God's  living  instrument, 
bodies  forth  in  a  natural  creation  which  is 
consummated  in  time  —  excepting  alone  as 
to  the  destiny  of  human  souls.  And  con- 
cerning that  divine  commission  of  which 
Jesus  Christ  is  the  means  and  the  fulfill- 
ment, prophecy  affirms,  "  I  have  put  my 
words  in  thy  mouth,  and  I  have  covered 
thee  in  the  shadow  of  mine  hand,  that  I  may 
plant  the  heavens,  and  lay  the  foundations 
of  the  earth,  and  say  unto  Zion,  Thou  art 
my  people." * 


The  divine  commission  thus  outlined  "ac- 
cording to  the  determinate  counsel  and  fore- 
knowledge of  God  " 2  is  accomplished  by 
One  who  termed  himself  "the  Alpha  and 
the  Omega,  the  beginning  and  the  ending"  3 
of  a  creative  act  effected  through  his  instru- 
mentality, to  whom  "all  power  is  given"4 
for  the  accomplishment  of  God's  will.     All 

1  Isa.  li :  16.  2  Acts  ii :  23. 

8  Rev.  i :  8.  4  Matt,  xxviii :  18. 


160  HUMAN   DESTINY 

of  which  is  within  the  full  significance  of 
those  words  of  Christ  concerning  them 
"  unto  whom  the  word  of  God  came  :  I  said 
ye  are  gods."  1 

It  was  within  the  scope  of  an  inspired  ima- 
gination to  have  conceived,  that  when  God 
had  so  chosen  from  his  celestial  people  — 
who  are  "without  fault  before  his  throne  "2 
—  one  to  whom  he  committed  the  power 
and  the  task  of  drawing  forth  a  new  system 
of  worlds  for  the  creation  of  new  families 
of  man,  "  all  the  sons  of  God  shouted  for 
joy."3  For  every  new  creation  is  the 
occasion  for  a  further  revelation  of  the  in- 
exhaustible riches  of  the  Spirit  of  God,  ever 
manifesting  forth  the  infinite  divine  love 
and  wisdom.  Creation  upon  creation,  from 
eternity  to  eternity,  is  the  ceaseless  mani- 
festation of  that  which  is  "hid  in  God"4 
until  he  so  reveals  himself  in  and  through 
the  soul  of  perfect  man ;  every  new  crea- 
tion  effected   through   his   chosen   instru- 

1  John  x  :  34,  35.  2  Rev.  xiv  :  5. 

8  Job  xxxviii :  6-7.  4  Eph.  iii :  9. 


IN   THE   LIGHT   OF   REVELATION    161 

ments  being  eventually  consummated  "in 
the  kingdom  of  the  Father,"  wherein,  the 
scripture  affirms,  all  are  "  kings  and  priests 
unto  God."  1 

1  Rev.  i :  6. 


162  HUMAN    DESTINY 


"A   LITTLE   LOWER  THAN  GOD" 


As  affirmed  by  ancient  prophecy  and  con- 
firmed by  "  the  revelation  of  Jesus  Christ," 
the  nature  and  destiny  of  perfect  man  tran- 
scends even  the  glory  of  the  created  uni- 
verse, as  implied  in  the  following  scripture : 
"  When  I  consider  thy  heavens,  the  work 
of  thy  fingers ;  the  moon  and  the  stars, 
which  thou  hast  ordained ;  what  is  man, 
that  thou  art  mindful  of  him  ?  and  the  son 
of  man  [the  individual  human  soul]  that 
thou  visitest  him  ?  Thou  hast  made  him 
but  little  lower  than  God,  and  crownest 
him  with  glory  and  honor.  .  .  .  Thou  hast 
put  all  things  under  his  feet."  ! 

The  writer  of  the  Epistle  to  the  Hebrews, 
in  quoting  this  ancient  scripture  with  a 
special   reference  to    Christ's    incarnation, 

1  Psa.  viii :  3-6.     (R.  V.) 


IN   THE    LIGHT   OF   REVELATION    163 

changes  the  expression  "  a  little  lower  than 
God,"  as  it  stands  in  the  Hebrew,  and 
renders  it  "made  a  little  lower  than  the 
angels  for  the  suffering  of  death  ;  "  that  is, 
for  his  descent  into  the  unquickened  earthly- 
state  of  man.  But  that  the  writer  of  this 
epistle  recognized  the  original  prophecy  as 
referring  to  man,  in  an  ultimate  or  celestial 
sense,  is  clearly  implied  in  the  following  : 
"For  in  that  he  put  all  things  in  subjection 
under  him  [that  is,  under  man],  he  left 
nothing  that  is  not  put  under  him.  But 
now  we  see  not  yet  all  things  put  under 
him.  But  we  see  Jesus,  who  was  made  a 
little  lower  than  the  angels  for  the  suf- 
fering of  death,  crowned  with  glory  and 
honour."  1  In  him,  therefore,  may  be  dis- 
cerned an  example  of  that  ultimate  destiny 
reserved  for  man  in  the  Heaven  of  heavens 
"when  all  things  are  fulfilled." 

1  Heb.  ii :  8,  9. 


164  HUMAN   DESTINY 

II 

In  the  light  of  the  revelation  of  human 
destiny  in  Jesus,  it  may  be  discerned  that 
the  divine  purpose  in  creating  man  was  not 
restricted  to  endowing  him  eventually  with 
all  the  glories  of  God's  heavenly  kingdom, 
as  an  earthly  potentate  might  endow  his 
subjects  with  riches  and  honor  ;  the  des- 
tiny of  man  as  revealed  in  Christ  infinitely 
transcends  this  earthly  conception.  For  in 
the  light  of  Christ,  God  purposes  to  make 
of  the  created  human  soul  a  "son,"  by 
imparting  to  man  the  divine  Spirit ;  thus 
the  infinity  and  eternity  of  God  himself  is 
the  " great  inheritance"  into  which  all  are 
"called  by  Christ."  And  in  him  it  is  fur- 
ther revealed  that  God  uses  the  potentiality 
of  perfect  man,  to  whom  "all  power  is 
given,"1  as  his  "hand,"  or  instrument,  for 
all  outward  creations  on  the  plane  of  nature, 
as  witnessed  in  him  "  by  whom  he  made  the 
worlds."2  To  the  earthly  man  is  eventually 

1  Matt,  xxviii :  18.  2  Heb.  i :  2. 


IN   THE    LIGHT   OF  REVELATION     165 

given  dominance  over  the  earth ;  but  to  the 
heavenly  or  celestial  man,  when  grown  to 
"  the  measure  of  the  stature  of  the  fulness 
of  Christ,"  :  is  given  "  authority  and  power  " 
to  create  those  worlds  in  which  the  earthly 
man  is  formed  — "  according  to  the  deter- 
minate counsel  and  foreknowledge  of  God."2 
Jesus,  therefore,  confirms  in  his  own  experi- 
ence and  in  his  own  person  that  scripture 
which  affirms  "  of  them  unto  whom  the 
word  of  God  came ;  I  said  ye  are  gods  "  — 
himself  being  the  witness  of  that  divine 
"  word  "  imparted  in  all  its  fullness  to  the 
soul  of  man  as  "  Son  of  God." 

Ill 

That  Jesus  manifested  the  indwelling 
Spirit  as  its  "  very  image  "  or  "  form  "  or 
expression  may  be  inferred  from  his  words, 
"Whatsoever  I  speak,  even  as  the  Father 
said  unto  me,  so  I  speak."  3  So  freely  and 
fully  does  the  divine  Spirit  gain  expression 
through  that   perfected   human   soul   that 

1  Eph.  iv :  13.  2  Acts  ii :  23.  8  John  xii :  50. 


166  HUMAN    DESTINY 

the  words  "  Before  Abraham  was,  I  am  " * 
are  the  words  of  God  himself  speaking 
directly  through  the  soul  of  man.  And 
when  betrayed  in  Gethsemane  Jesus  said, 
"  I  am.  ...  As  soon,  then,  as  he  had  said 
unto  them  I  am  .  .  .  they  went  backward, 
and  fell  to  the  ground,"  2  the  power  of  in- 
dwelling divinity  being  felt  even  by  those 
who  were  without  spiritual  discernment.3 

This  manifestation  of  the  Father  abiding 
in  and  speaking  through  the  Son  is  not 
arbitrary,  impairing  the  free  will  of  the 
human  proprium :  it.  is  a  conscious  "  com- 
munion" or  "fellowship"  of  the  divine  and 
the  human,  which  belongs  to  the  state  of 
perfect  man  ;  it  is  God  and  man  working  in 
union  of  will  with  reciprocal  affection,  with 
free  and  spontaneous  intercourse  of  soul 
and  Spirit. 

1  John  viii :  58.  2  John  xviii :  5-6. 

3  The  words  as  given  in  the  text  are  "  I  am  he,"  —  the 
last  word  is  added  in  italics  in  every  instance,  having 
been  deemed  an  omission. 


IN   THE   LIGHT   OF   REVELATION    167 


"THE   FAITH   OF   GOD" 

I 

Jesus  grounds  all  exercise  of  the  divine 
"power"  in  "faith"  and  "belief;"  "all 
things,"  he  said,  "are  possible  to  him  that 
believeth." x  For  this  power  is  of  the 
divine  Spirit,  and  the  fullness  of  this  is 
restricted  only  by  the  limitation  of  man's 
faith  and  belief  in  God;  for  the  scripture 
says,  "  God  giveth  not  the  Spirit  by  mea- 
sure ; " 2  and  Jesus  said,  "  According  to 
your  faith  be  it  unto  you."3  When  faith 
and  belief  are  weak,  the  manifestation  of 
the  Spirit  is  correspondingly  weak ;  for  the 
receptive  conditions  are  grounded  in  a  sure 
conviction  of  the  reality  of  the  promise  that 
the  Father  will "  give  the  Holy  Spirit  to  them 
that  ask  him."  4  Jesus  therefore  but  voiced 

1  Mark  ix  :  23.  2  John  iii :  34.     (R.  V.) 

8  Matt,  ix  :  29.  *  Luke  xi :  13. 


168  HUMAN    DESTINY 

his  own  experience  of  this  truth  when  in 
substance  he  said,  "  If  ye  have  faith  as  a 
grain  of  mustard-seed,1  nothing  can  impede 
your  will ;  "  for  the  will  that  is  united  to  the 
divine  manifests  "the  power  of  God." 

II 

The  faith  that  Jesus  refers  to  is  indi- 
vidual and  personal — faith  in  the  indwelling 
divine  presence  in  them  that  are  born  of 
God  ;  this  was  his  faith.  "  Have  the  faith 
of  God," 2  he  said,  "  and  nothing  shall  be 
impossible  unto  you."  For  when  the  hu- 
man will  is  united  to  the  divine  will,  the 
power  of  God  is  put  forth. 

Jesus  affirms  his  human  powerlessness  in 
the  words,  "Of  mine  own  self  I  can  do 
nothing.3  .  .  .  The  Father,  that  dwelleth 
in  me,  he  doeth  the  works." 4  Through 
faith  in  that  indwelling  divine  presence 
Jesus  wrought  "works"  that  are  deemed 
miracles;  and  "in  his  name,  through  faith 

1  Matt,  xvii :  20.  2  Mark  xi :  22.     (A.  V.  marg.) 

8  John  v  :  19,  30.  4  John  xiv  :  10. 


IN   THE    LIGHT   OF   REVELATION    169 

in  his  name,1 "  his  disciples  did  likewise. 
By  thus  laying  hold  of  the  divine,  man's 
weakness  is  united  to  God's  strength,  hu- 
man imperfection  to  the  divine  holiness. 
This  is  the  open  secret  of  Christ's  life. 

Ill 

The  gospel  of  Jesus  Christ,  his  "good 
tidings  of  great  joy,"  is  much  more  than  the 
deliverance  of  the  human  soul  from  the 
slaveries  of  sin  —  that  is  merely  its  earthly 
aspect :  his  tidings  in  their  higher  or  af- 
firmative teaching  are  a  revelation  of  man's 
divine  destiny ;  for  his  gospel  of  the  Spirit 
"is  the  power  of  God  unto  salvation  to 
every  one  that  believeth."  2  For  the  apos- 
tle Paul  says,  "When  called  of  God  unto 
the  fellowship  of  his  Son  Jesus  Christ  .  .  . 
ye  are  enriched  by  him  in  all  utterance, 
in  all  knowledge3  ...  for  your  body  is  a 
temple  of  the  Holy  Spirit  which  is  in  you, 
which  ye  have  from  God."  *     And  it  is  this 

1  Acts  iii  :  16.  2  Rom.  i :  16. 

3  1  Cor.  i :  5-9.  4  1  Cor.  vi :  19.     (R.  V.) 


170  HUMAN    DESTINY 

indwelling  Spirit  that  makes  perfect  the  im- 
perfect ;  for  it  is  the  source  of  all  strength, 
of  all  virtue,  of  all  purity  and  perfection,  of 
all  joy  that  endures  and  will  not  fade. 


IN   THE    LIGHT   OF    REVELATION    171 


"WITH   THINE   OWN   SELF" 


Christ's  teachings  on  the  Mount  mark 
the  initial  stage  of  his  divine  message  to 
his  brethren  of  this  world  :  in  his  final 
prayer  to  the  Father,  at  the  close  of  his 
ministry,  is  revealed  the  culmination  of  his 
"  good  tidings  "  —  the  disclosure  of  man's 
divine  destiny:  "Jesus  lifted  up  his  eyes 
to  heaven,  and  said,  And  now,  O  Father, 
glorify  thou  me  with  thine  own  self,  with 
the  glory  which  I  had  with  thee  before  the 
world  was.  I  have  manifested  thy  name 
unto  the  men  which  thou  gavest  me  out  of 
the  world  ...  I  have  given  unto  them  the 
words  which  thou  gavest  me  ;  and  they 
have  received  them,  and  have  known  surely 
that  I  came  out  from  thee,  and  they  have 
believed  that  thou  didst  send  me.  .  .  . 
Holy  Father,  keep  through  thine  own  name 


172  HUMAN   DESTINY 

those  whom  thou  hast  given  me,  that  they 
may  be  one,  as  we  are.  .  .  .  And  now  I 
come  to  thee  ;  and  these  things  I  speak  in 
the  world,  that  they  might  have  my  joy  ful- 
filled in  themselves.  .  .  .  The  glory  which 
thou  gavest  me  I  have  given  them ;  that 
they  may  be  one,  even  as  we  are  one  .  .  . 
that  the  love  wherewith  thou  hast  loved  me 
may  be  in  them."1 

II 

These  words  are  a  disclosure  of  that 
divine  destiny  which  the  followers  of  Christ 
are  to  share  with  him.  A  perception  of 
this  must  surely  enlarge  the  conception 
ultimately  formed  of  that  transcendent  Be- 
ing who  is  "the  God  and  Father  of  our 
Lord  Jesus  Christ ; " 2  of  that  Eternal 
Spirit  who  is  the  God  of  gods  and  Father 
of  spirits  ;  of  whom  it  is  affirmed  that  "  no 
man  hath  seen,  nor  can  see ; "  3  but  with 
whom  the  Son  of  man  in  heaven  is  in  open 
"fellowship,"  in  conscious   "communion." 

1  John  xvii.        2  2  Cor.  xi :  31.        3  1  Tim.  vi :  16. 


IN  THE   LIGHT   OF   REVELATION    173 

To  the  mind  of  this  world  the  Spirit  of  God 
is  vaguely  conceived  as  a  mystical  presence ; 
but  for  the  mind  of  Christ  this  is  a  real 
presence,  a  Being  with  whom  he  held  con- 
scious and  joyful  intercourse  while  on  earth, 
as  between  Father  and  Son,  as  between 
friend  and  friend  ;  for  the  indwelling  Spirit 
of  the  Son  discerns  the  "  Free  Spirit "  of 
the  Father,  as  like  discerns  like.1 

1  For  those  who  look  for  specific  formulas  in  defini- 
tion, it  may  be  said  that  the  "  Free  Spirit "  is  the  Father, 
—  "Thou  wilt  uphold  me  with  thy  Free  Spirit"  (Psa. 
li:  12),  —  the  Spirit  indwelling  the  soul  of  perfect  man 
with  "  all  the  fulness  of  the  Godhead,"  is  the  Son,  and 
that  human  soul  glorified  in  its  celestial  state  as  "  the 
spirit  of  Jesus  "  is  the  Holy  Ghost.  The  Spirit  indwell- 
ing the  soul  of  perfect  man  is  "  of  one  substance  with 
the  Father  "  and  is  "  very  God  of  [or  from]  very  God." 
The  Holy  Ghost  is  from  the  Father  as  to  the  indwelling 
Spirit,  and  from  the  Son  as  to  the  glorified  human  soul 
of  Jesus.  The  triune  nature  of  the  divine  manifestation 
is  thus  made  known  to  the  human  understanding  as  a 
truth  of  Revelation  made  apprehensible  to  the  minds 
of  the  immediate  followers  of  Christ  as  the  ground  of 
their  spiritual  enlightenment. 


174  -HUMAN    DESTINY 


"WE   SHALL  BE   LIKE   HIM" 
I 

Apart  from  the  revelation  of  human 
destiny  in  Jesus  Christ,  man's  conceptions 
of  his  ultimate  future  cannot  rise  above  the 
earthly  experience  or  its  analogies.  The 
knowledge  of  that  which  is  "  hid  with 
Christ  in  God  "  J  is  revealed  to  the  spirit- 
ual by  the  Spirit.2  In  the  light  of  Reve- 
lation that  earthly  life  of  man  of  which 
Nature  is  the  mould  and  Science  the  inter- 
preter, is  discerned  to  be  but  a  span  on 
an  endless  path  of  progress,  which  passes 
through  the  heavens  3  and  mounts  to  the 
unveiled  Presence  of  God,  where  man  is 
affirmed  to  be  void  of  all  imperfection  even 
when  judged  by  a  divine  standard.4 

Discerning  in  Christ  the  overwhelming 

1  Col.  iii  13.  2  1  Cor.  ii !  10. 

3  Heb.  iv :  14.  4  Rev.  xiv  :  5. 


IN    THE   LIGHT   OF   REVELATION    175 

greatness  of  human  destiny,  St.  John  ex- 
claims, "  Behold,  what  manner  of  love  the 
Father  hath  bestowed  upon  us,  that  we 
should  be  called  the  sons  of  God."  1  In- 
capable as  the  human  mind  is,  in  the  earthly 
life,  for  apprehending  the  full  significance 
of  the  revelation,  the  apostle  adds,  "  It  doth 
not  yet  appear  what  we  shall  be ;  but  we 
know  that,  when  he  shall  appear,  we  shall 
be  like  him  ;  for  we  shall  see  him  as  he  is. 
And  every  man  that  hath  this  hope  in  him 
purifieth  himself,  even  as  he  is  pure."  2  So 
great,  indeed,  is  the  variance  between  this 
present  stage  of  life  and  that  ultimate 
heavenly  state  of  perfect  man  as  revealed 
in  Jesus,  that  the  mind  of  this  world  finds 
it  difficult  to  reconcile  the  two  as  constitut- 
ing the  beginning  and  the  ending  of  one 
continuous  path  of  human  progress. 

II 

It  may  be  inferred,  in  the  light  of  Reve- 
lation, that  human  destiny  will  find  its  ful- 

1  1  John  iii :  1.  2  1  John  iii :  2,  3. 


176  HUMAN    DESTINY 

filtment  in  the  form  of  an  infinitely  diversi- 
fied "  heavenly  host "  of  perfected  human 
souls,  glorified  by  the  indwelling  Presence 
of  God.  For  as  the  forming  experience 
has  been  in  the  creation  of  each  separate 
soul  from  its  initial  earthly  stage  to  that 
perfected  heavenly  consummation  in  "  the 
kingdom  of  the  Father  "  —  as  revealed  in 
Christ  —  so  will  its  individuality  be  marked 
in  that  celestial  state  as  in  the  earthly 
life,  revealing  the  inexhaustible  fullness  of 
God's  love  and  the  infinitude  of  his  crea- 
tive power.  The  apostle  Paul  likens  this 
individuality  of  perfected  human  souls  to 
the  distinctions  in  the  heavenly  bodies, 
even  "  as  one  star  differeth  from  another 
star  in  glory  ;  " 1  and  Jesus  says  of  that 
heavenly  consummation,  "  Then  shall  the 
righteous  shine  forth  as  the  sun  in  the 
kingdom  of  their  Father."  2 

1  I  Cor.  xv  :  41-49.     (R.  V.) 

2  Matt,  xiii :  43. 


IN   THE   LIGHT   OF   REVELATION     177 

II 

Not  through  speculative  conjecture  was 
this  knowledge  of  human  destiny  acquired 
by  man,  but  by  a  revelation  of  the  truth 
in  Jesus  Christ,  who  said,  "  To  this  end  was 
I  born,  and  for  this  cause  came  I  into  the 
world;  that  I  should  bear  witness  unto 
the  truth."1  And  St.  John  says,  "The 
life  was  manifested,  and  we  have  seen,  and 
bear  witness,  and  declare  unto  you  that 
eternal  life,  which  was  with  the  Father, 
and  was  manifested  unto  us.  That  which 
we  have  seen  and  heard  declare  we  unto 
you,  that  ye  also  may  have  fellowship  with 
us  :  and  truly  our  fellowship  is  with  the 
Father,  and  with  his  Son  Jesus  Christ. 
And  these  things  we  write  unto  you,  that 
your  joy  may  be  full."  2 

IV 

The  advanced  thought  of  the  time  is  now 
largely  occupied  with  questions  concerning 

1  John  xviii :  37.  2  1  John  i :  2-4. 


178  HUMAN   DESTINY 

man's  origin  and  destiny,  studied  almost  ex- 
clusively in  the  light  of  Nature.  In  marked 
contrast  with  the  acquisitions  of  empirical 
science  or  of  speculative  philosophy  stands 
the  revelation  of  human  destiny  in  Jesus 
Christ.  He  who  said,  "  These  things  have 
I  spoken  unto  you,  that  my  joy  may  be 
in  you,  and  that  your  joy  may  be  full,"  1 
implies  therein  that  he  is  himself  a  mani- 
festation of  "  the  way  and  the  truth  and 
the  life  "  in  all  that  concerns  human  des- 
tiny. Can  it  be  doubted  then  that  his 
"good  tidings,"  in  their  affirmative  form, 
are  a  means  of  implanting  in  the  human 
heart,  through  love  and  gratitude  to  God, 
a  nobler  motive  and  a  stronger  impulse  for 
hastening  the  divine  consummation  of  hu- 
man destiny  than  any  merely  repressive 
means  could  effect  through  moral  restraint 
alone  ?  St.  Paul  says,  "  All  the  promises 
of  God  in  him  are  yea  "  —  that  is,  affirma- 
tions of  truth  —  "  and  in  him  Amen,  unto 
the  glory  of  God."  2     Christ  holds  up  be- 

1  John  xv  :  II.     (R.  V.)  2  2  Cor.  i :  19,  20. 


IN   THE   LIGHT   OF   REVELATION    179 

fore  the  mind  and  heart  of  man  that  which 
appeals  to  the  nobler  part  of  human  nature, 
that  which  lifts  man  above  the  earth  and 
transfigures  the  meanest  things  of  the  pre- 
sent, when  he  says,  "  Come,  ye  blessed  of 
my  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world." 1 

1  Matt,  xxv :  34. 


i8o  HUMAN  DESTINY 


CONCLUSION 


The  foregoing  statement,  comprised  in 
Part  II  of  this  treatise,  is  an  interpretation 
of  the  revelation  of  human  destiny  as  the 
truth  is  affirmed  by  "  the  word  of  prophecy  " 
and  manifested  in  "  Jesus,  the  Christ."  Its 
aim  is  confined  to  the  elucidation  of  a  single 
great  truth  of  Christ's  message  of  "good 
tidings ; "  namely,  the  destiny  of  man. 
Some  of  the  conceptions,  as  therein  ex- 
pressed, may  be  unfamiliar  to  those  who 
may  not  have  studied  the  subject  carefully, 
but  in  varied  forms  they  are  all  as  old  as  the 
Christian  faith  ;  if  they  were  not,  this  would 
be  just  ground  for  doubting  their  verity. 
The  preexistence  of  Christ ;  the  nature  and 
personality  of  the  Paraclete  ;  and  God's  cre- 
ation of  the  world  through  "perfect  man," 
are  all  truths  of  Revelation  that  have  been 
apprehended  with  more  or  less  clearness 
since  the  time  of  the  Apostles ;  while  the 


IN   THE    LIGHT   OF    REVELATION    181 

gradualness  of  the  perfecting  of  the  human 
soul  in  passing  through  many  states  of  being 
has  engaged  the  thought  of  Christian  minds 
in  all  ages.  Origen  long  ago  expressed  the 
thought,  derived  from  Revelation,  that  there 
is  "  an  advance  in  man,  so  that  from  his  be- 
ing first  an  animal  being,  and  not  understand- 
ing what  belongs  to  the  Spirit  of  God,  he 
reaches  eventually  to  the  stage  of  being 
made  a  spiritual  being,  and  of  judging  all 
things  .  .  .  ascending  through  those  man- 
sions, so  to  speak,  in  the  various  places 
which  the  Greeks  term  spheres,  but  in  the 
Holy  Scriptures  are  called  heavens,  and 
thus  passing  through  all  gradations,  follow- 
ing Him  who  hath  passed  into  the  heavens, 
Jesus  the  Son  of  God."  And  of  that  final 
state  wherein  God  is  all  in  all,  he  adds : 
God  "  will  be  all  in  each  individual  in  this 
way  .  .  .  that  all  the  individual  can  either 
feel,  or  understand,  or  think,  will  be  wholly 
God  ;  and  he  will  no  longer  hold  or  retain 
anything  else  than  God,  who  will  be  the 
measure  and  standard  of  all  his  acts.  .  .  . 


182  HUMAN    DESTINY 

This  result  must  be  understood  as  brought 
about,  not  suddenly  but  slowly  and  grad- 
ually .  .  .  during  the  lapse  of  countless 
ages,  some  outstripping  others  and  tend- 
ing by  a  swifter  course  toward  perfection 
.  .  .  through  numerous  and  countless  orders 
of  progressive  beings."  1 

Of  the  preexistent  Christ  certain  of  the 
Church  Fathers,  as  well  as  spiritual  teach- 
ers in  all  ages,  have  written  with  more 
or  less  clearness  in  the  light  of  Reve- 
lation :  the  earnest  inquirer  will  find  a 
considerable  literature  on  this  subject. 
Concerning  the  nature  and  personality  of 
the  Holy  Ghost,  from  Justin  Martyr  down 
to  the  spiritual-minded  Rothe  of  to-day, 
the  conception  as  herein  stated,  has  been 
apprehended  in  whole  or  in  part,  notwith- 
standing the  preference  usually  accorded 
a  purely  metaphysical  statement  which 
throws  all  the  emphasis  on  the  indwell- 
ing Spirit  common  to  the  several  phases 
of   divine   manifestation,  without  attempt- 

1  De  Principiis. 


IN   THE   LIGHT  OF   REVELATION    183 

ing  to  distinguish  the  nature  of  person- 
ality. 

The  earnest  seeker  after  truth,  while  re- 
specting the  acquisitions  of  the  past,  will 
never  be  content  to  accept  as  final  the  in- 
terpretations of  a  former  time,  the  product 
of  minds  equally  fallible  with  the  mind  of 
to-day.  In  theology,  as  in  science,  while 
the  acquisition  of  a  body  of  truth  neces- 
sitates the  jealous  guardianship  of  former 
conquests,  the  product  of  even  the  best 
thought  of  the  past  must,  with  the  advance 
of  mind,  ever  be  subject  to  critical  revision. 
Many  of  the  most  careful  inquirers,  study- 
ing Revelation  anew,  have  found  that  some 
of  the  rejected  conceptions  of  former  times 
have  contained  much  truth,  but  more  or 
less  distorted  by  a  misplaced  emphasis,  the 
controverting  of  which  has  sometimes  led 
to  formal  definitions  not  wholly  acceptable 
to  the  modern  mind. 

Concerning  the  nature  of  a  creator,  or 
of  One  "  by  whom  God  made  the  worlds," 
the  vague  conception  of  a  demiurge  arises 


1 84  HUMAN    DESTINY 

from  time  to  time,  in  various  forms,  as 
though  it  belonged  to  the  necessities  of  hu- 
man thought.  Paley,  in  his  "  Natural  Reli- 
gion "  —  arguing  from  the  evidence  of  design 
in  nature  for  the  existence  of  God  —  inci- 
dentally gives  expression  to  the  following  : 
"  One  being  may  have  fixed  certain  rules, 
and,  if  we  may  so  speak,  provided  certain 
materials,  and  afterwards  have  committed 
to  another  being,  out  of  these  materials,  and 
in  subordination  to  these  rules,  the  task  of 
drawing  forth  a  creation.  .  .  .  Nay,  there 
may  be  many  such  agents,  and  many  ranks 
of  these."  This  he  regarded  as  quite  com- 
patible with  human  reason  and  not  foreign  to 
his  argument.  But  the  apostle  Paul  had  no 
uncertain  conception  in  mind,  derived  from 
Revelation,  when  he  said,  "  God  created 
all  things  by  Jesus  Christ ; "  whom  yet  he 
affirmed  to  be  "perfect  man"  and  Son  of 
God  :  "  God  in  Christ "  as  Creator,  Saviour, 
and  Sanctifier ;  from  whom,  through  whom, 
and  unto  whom  are  all  things. 

Whatever  may  be  the  ultimate  destiny  of 


IN   THE    LIGHT   OF   REVELATION    185 

human  life  in  this  world  when  the  will  of 
God  is  done  on  earth  as  in  heaven,  that 
future  is  not  ours  ;  for  the  individual  hu- 
man soul,  after  its  brief  earthly  experience, 
passes  into  another  world  and  eventually, 
when  purified  and  perfected,  ascends  to  that 
celestial  realm  wherein  God  is  "all  in  all." 
The  ultimate  destiny  of  human  life  on  this 
earth,  therefore,  presents  another  and  dis- 
tinct question  not  considered  in  this  trea- 
tise. It  is  with  the  ultimate  destiny  of  the 
individual  human  soul  in  the  world  to  come 
that  this  interpretation  of  Revelation  is  con- 
cerned ;  for  the  destiny  of  the  individual  is 
the  destiny  of  the  race,  and  the  perfecting 
of  the  race  is  spiritually  neither  more  nor 
less  than  the  perfecting  of  the  individuals 
comprised  in  the  race.  It  is  to  the  indi- 
vidual, therefore,  that  the  Gospel  of  Christ 
makes  its  first  and  last  appeal ;  for  the  spir- 
itual well-being  of  social  solidarity  can  only 
be  promoted  and  fulfilled  by  that  means. 

According  to  the  quality  of  that  human 
nature  which  is  manifested  in  the  individual, 

^    Of    THE 

UNIVERSITY 

Of 


186  HUMAN    DESTINY 

therefore,  may  we  judge  of  the  character  of 
a  people  ;  and  in  like  manner  we  may  judge 
of  the  character  of  that  celestial  "  people  of 
God,"  in  the  Heaven  of  heavens,  through 
the  revelation  and  manifestation  of  "the 
Son  of  man  in  heaven  "  —  this  is  the  root 
principle  of  .the  exposition  herein  given  of 
the  revelation  of  human  destiny  in  Jesus 
Christ.  Once  clearly  apprehended  that  the 
whole  nature  and  destiny  of  perfect  man  is 
included  in  the  revelation,  then  the  sacred- 
ness  and  significance  of  every  step  and  stage 
of  that  life  which  is  gradually  moving  for- 
ward under  a  divine  guidance  to  the  accom- 
plishment of  God's  purpose  in  creating  man, 
becomes  manifest. 


Electrotyped  and  printed  by  H.  O.  Houghton  &*  Co. 
Cambridge,  Mass.,  U.S.  A. 


14  DAY  USE 

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LD  2lA-60m-3,'65 
(F2336sl0)476B 


General  Library     . 
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Berkeley 


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